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THE 

STORY OF SAINT PATRICK 

WITH A SKETCH OF IRELAND'S CONDITION 
BEFORE AND AFTER PATRICK'S TIME 

BY 

JOSEPH SANDEESON, D. D., LL. D. 

AUTHOR OF " JE8D8 ON TpE HOLT MOUNT," "MANUAL FOR FUNERALS" 
ETC., ETC., LATE EDITOR OF THE "TREASURY" MAGAZINE 

IRELAND AND THE IRISH 

THEIR CHRISTIANITY, INSTITUTIONS, MISSIONS 
MISSION FIELDS AND LEARNING 

FROM THE EARLIEST TIMES 

IKIlitb an HppenMj 

/BY 
JOHN BORLAND FINLAY, Ph. D., LL. D., D. C. L. 



Q. S., FELLOW OF THE IMPERIAL INSTITUTE 



,,^v\>( Of c&^y^;:- 



BOSTON, MASS. 
W. L. RICHARDSON COMPANY, 73 Hanover Street' ^ ^ / 

NEW-YORK 

WILBUR B. KETCHAM, 2 Cooper Union 

1895 



Ifkjfai:?^'^ 



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Copyright, 1894, 
By Joseph Sajstderson. 



THE 

STORY OF SAINT PATRICK 



EMBRACING A SKETCH OF THE CONDITION OF IRELAND BEFORE 

THE TIME OF PATRICK, DURING HIS LIFE, AT HIS 

DEATH, AND IMMEDIATELY AFTER IT 



BY 

JOSEPH SANDERSON, D. D, LL. D. 

LATE EDITOR OF "THE TREASURY OF RELIGIOUS THOUGHT" 
AUTHOR OF "JESUS ON THE HOLY MOUNT," "FUNERAL SERVICES," ETC. 



K 



BOSTON, MASS. 
W. L. RICHARDSON COMPANY, 73 Hanover Street 

NEW-YORK 

WILBUR B. KETCHAM, 2 Cooper Union 

1895 



DEDICATED 

TO 

MY BELOVED CHILDREN 

WHOSE 

FILIAL AFFECTION 

IS AN UNCEASING JOY. 



There is no heroic poem in the world but is at bottom a biography, 
the life of a man ; and there is no life of a man faithfully recorded but is 
a heroic poem of its sort, rhymed or unrhymed.— Carlyle. 



PEEFACE. 



When Erin first rose from the dark, sweUing flood, 
God blessed the green island, and saw it was good ; 
The emerald of Europe, it sparkled and shone. 
In the ring of the world, the most precious stone. 

Drennan. 



The author of " The Story of St. Patrick " has aimed to 
produce a popular life of this notable missionary, based 
upon facts and upon his characteristics and teachings as 
revealed in his genuine wi-itings. The story is preceded 
by a brief sketch of Ireland in its early settlements, its 
social condition, its legal enactments, its religious beliefs, 
and its ancient language; and is followed by a careful 
description of the church-work Patrick performed in 
Ireland. 

The book closes with an account of a few of the miracles 
attributed to St. Patrick, a few of the legends with which 
some writers have associated his name, and with the " say- 
ings, proverbs, and visions," whose genuineness has not 
been admitted by the most judicious critics. The volume 
contains an account of every known and important trans- 
action of his life, as the latest research and best scholar- 
ship have brought to light the different phases of his 



3 PREFACE. 

much discussed and disputed career. Facts are the same 
everywhere ; but for the setting forth of the facts as they 
are presented in this " Story," and for many of the lessons 
deduced therefrom, the author claims that these " apples 
of gold " are in his own " pictures of silver." He will wel- 
come criticism, whether adverse or favorable, for he would 
greatly prefer to know wherein he may be in error ; and 
where the views presented are just they may become more 
useful in being ventilated by discussion. 

Dear Shamrock of Erin ! so sacred and green. 
Though ages of sorrow thy past years have seen ; 
From childhood's bright morning to manhood's decline 
Thy leaflets we wear o'er our hearts ever thine. 

In sadness we loved thee, and earnest our prayer. 
Long years of rich blessing may yet be thy share, 
When strife o'er thy verdant soil ever shall cease. 
Thy three leaves the symbol of Love — Union — Peace. 

T. E. E. 



COI^TEKTS. 



PAGE 

CHAPTER I. 

The Early Settlers of Ireland 13 



CHAPTER n. 
The Primitive Social Condition of Ireland 29 

CHAPTER III. 
The Ancient Laws of Ireland 36 

CHAPTER IV. 
The Druidical Religion of Ireland 42 

CHAPTER V. 

The Original Language of the Celtic Irish 52 

CHAPTER VI. 
The Progress of Christianity before the time of Patrick . 65 

CHAPTER VII. 
Patrick's Birthplace and Birth 74 

CHAPTER VIII. 

Patrick's Parentage 81 



10 CONTENTS. 

PAGE 

CHAPTER IX. 
Official Positions of Patrick's Grandfather and Father . . 85 

CHAPTER X. 
Patrick's Baptism and Early Life 89 

CHAPTER XI. 
The Captivity op St. Patrick 93 

CHAPTER XII. 

Patrick's Conversion in Bondage 98 

CHAPTER XIII. 
Patrick's Escape from Slavery 102 

CHAPTER XIV. 
Patrick at Home Again 105 

CHAPTER XV. 
Patrick's Call to Mission Work 112 

CHAPTER XVI. 
An Estimate of Patrick before entering upon his Mission . 117 

CHAPTER XVII. 
Patrick Starting on his Mission in Ireland 121 

CHAPTER XVIII. 

Patrick's Visit to Tara 128 



CONTENTS. W 

PAGE 

CHAPTER XIX. 
Description of Taba and Tara Hall 132 

CHAPTER XX. 

Patrick's Mission Work in the West and South 135 

CHAPTER XXI. 

Patrick's Visit to Connaught, etc : 139 

CHAPTER XXII. 

Patrick's Visit to the Northwest 144 

CHAPTER XXIII. 

Patrick's Closing Missionary Tours 148 

CHAPTER XXIV. 
Patrick's Death and Burial 155 

CHAPTER XXV. 

A Memorial Tribute to Patrick 159 

CHAPTER XXVI. 
Patrick's Chief Characteristics 162 

CHAPTER XXVII. 
Patrick's Scriptural Knowledge 181 

CHAPTER XXVIII. 
Patrick's Doctrines 186 



12 CONTEyTS. 

PAGE 

CHAPTER XXIX. 
The Eise op Monasticism 196 

CHAPTER XXX. 
The Church of St. Patrick 206 

CHAPTER XXXI. 

Conclusion of " The Story of St. Patrick" 228 

CHAPTER XXXII. 

The " Confession " of St. Patrick 239 

CHAPTER XXXIII. 
The Hymn of St. Patrick 262 

CHAPTER XXXIV. 
Patrick's Epistle to Coroticus 267 

CHAPTER XXXV. 
Index op Biblical Texts Quoted by St. Patrick 276 

CHAPTER XXXVI. 
The Doubtful Remains op Patrick 278 

CHAPTER XXXVII. 
Miracles and Legends 284 



THE STORY OF ST. PATRICK. 



CHAPTER I. 

THE EARLY SETTLERS OF IRELAND. 

Long, long ago, beyond the misty space 

Of twice a thousand years. 
In Erin old there dwelt a mighty race, 

Taller than Roman spears ; 
Like oaks and towers they had a giant grace, 

Were fleet as deers, 
With wind and waves they made their 'biding-place, 

These western shepherd seers. 

T. D. McGlEE. 

There are few more important and interesting person- 
ages in all history, and around whom so much mystery 
hangs, than that of Patrick, usually designated the Apostle 
of Ireland. 

Nor can the condition of the Irish country and people 
before Patrick landed upon its shores be seen in a more 
satisfactory historic light. Therefore, before we enter 
upon the story of Patrick, let us briefly scan the condi- 
tion of Ireland in those early days. 

There is a mistiness enwrapping the annals of that 
"Green Isle of the Ocean," which obscures in a great 

13 



1^ THE STORY OF ST. PATRICE. 

measure the facts both before and after the commence- 
ment of the Christian era. 

The prehistoric legends of Ireland are, however, of con- 
siderable importance in obtaining a pretty accurate view 
of its earliest settlements. The long continuance of tribal 
government, and the existence of a special class whose 
duty it was to preserve the genealogies of the ruling fami- 
lies, and to keep in memory the deeds of their ancestors, 
were favorable to the gi'owth and preservation of these 
legends. Long pedigrees and stories of forays and battles 
were preserved, but were altered more or less in being 
transmitted from father to son. 

But as there had been no great conquest for centuries 
by foreign races to destroy these traditions they were not 
eradicated by internal contests and displacements of tribes. 

When these Irish prehistoric legends are therefore di- 
vested of their extraneous additions, they express the 
broad facts of the peopling of Ireland, and are in a mea- 
sure in accordance with the results of archaeological inves- 
tigation. 

Keeping these things in view, these prehistoric legends 
inform us that several principal peoples were the earliest 
settlers of Ireland. 

We must, however, remember that no two histories 
of Ireland seem to agree as to the strifes, changes, and 
rules which characterized that unhappy country during 
its earliest centuries. It is simply impossible to recon- 
cile the historical accounts handed down by the sages or 
scribes of those primitive times, when Ireland was a battle- 
ground for fierce wars of petty kings and chieftains. 



THE EARLY SETTLERS OF IRELAND. 15 

There is an early traditiou that Gomer, the eldest son of 
Japheth, one of the sons of Noah, was the progenitor of 
the early branches of the Celtic family, and of the modern 
people who are known as Gaels, or Scotch Highlanders, 
of Celtic origin. 

A curious compilation called " The Book of Invasions " 
tells us that the first people who arrived in Ireland were 
under the leadership of Parthelan, and came from Scythia, 
or middle Greece, in the fifteenth century before Christ, 
and settled at Kenmare, on the southwest coast of Ireland. 
Parthelan divided the coast into four parts, giving to each 
of his four sons a part, and having occupied Ireland for 
three hundred years, they all died of a plague. 

From the earliest period Ireland was well wooded and 
the interior full of marshes. It was occupied by a sparse 
population of forest tribes, who were doubtless of the ab- 
original race of western and southern Europe. There is 
no date given for the arrival of this race, and it is said 
that these people were in Ireland when Ireland itself was 
discovered, as people were in San Salvador when it was 
discovered by Columbus. 

The incoming of the first Celts with Parthelan, who 
were akin to the later people called Scots, who settled on 
the sea-coast and built fortresses on the principal high- 
lands, was a marked era in the earliest history of Ireland, 
for these people, with the " forest tribes," formed the ear- 
liest basis of the population. 

Different parts of Ireland seem to have been settled at 
different times by people varied in origin and traits of 
character. The north people were probably a branch of 



IQ THE STORY OF ST. PATRICE. 

the Celts ; the eastern and central people were an offshoot 
of the British and Belgic tribes ; and the people of Mnn- 
ster were of a southern or Gallic type. The Britons came 
from that part of France which lies between the river 
Seine and the English Channel, and which includes Nor- 
mandy as well as Brittany. Three other tribes, called the 
invading tribes, came from between the river Humber and 
the shore of the North Sea. While the people who in- 
habited the British Isles were of the same stock as those 
of Gaul, yet they flowed into these isles in two streams, 
one from the neighboring Gaul, and one from some coun- 
try east of Gaul, by way of the North Sea. 

Another instalment of Celts, consequent upon their 
displacement from other countries by conquests of the 
Romans, soon after arrived. These commenced a war 
upon the various tribes they found in Ireland, and having 
conquered many of them, reduced them to servitude. 

The foremost of the conquering tribes was called Scot- 
raige, and having acquired the leadership of the free clans, 
were then called Scoti. These Scots gave the name of 
Scotia to Ireland, a name which it retained till the eleventh 
century, when the old name Hibernia, given to it by the 
Latin writers, was revived — a name which, on the author- 
ity of a learned scholar, is the Latin form of the word 
Erin. 

As these Celts formed the basis of the population in 
Gaul, Thrace, Asia Minor, and Caledonia, as well as in 
Ireland, it will be interesting to look at their origin, trace 
them through the nations, and study their characteristics 
as given by credible historians. 



THE EARLY SETTLERS OF IRELAND. YJ 

The Aryans were a primitive people who lived in pre- 
historic times in Central Asia, east of the Caspian Sea and 
north of the Hindu Mountains ; and from them sprang the 
Celtic, Teutonic, Slavonic, and other races. It was a divi- 
sion of mankind otherwise called Indo-European or Indo- 
Germanic. These people, moved either by the pressure of 
their increasing numbers or by the restlessness of their 
disposition, migrated in great hordes eastward. A side 
wave of this great flood of people poured over the Apen- 
nines, submerged Eome, and spread out in weaker waves 
over southern Italy. Many years afterward they swarmed 
into Thrace, and a part of them pushed into Asia Minor. 

We have no credible account of the separation of the 
Celts from the other Aryans or Indo-Germans. Invading 
eastern Europe, they were diiven westward and settled in 
France and Spain, spreading themselves into north Italy, 
Belgium, and the British Isles. This migration was doubt- 
less made long before the dawn of British history. More 
than six hundred years before the Christian era the coun- 
try of the Gauls was visited by the Phenicians and the 
Greeks. They found the people a race of warlike savages, 
who dressed in the skins of beasts, dyed or tattooed their 
limbs and bodies, made drinking-cups of the skulls of their 
enemies killed in battles, and strangled the unfortunate 
strangers wrecked upon their coasts. Their only religion 
was the worship of trees, fountains, thunder, and all things 
wild or strange in nature. 

The Phenicians and subsequently the Greeks carried on 
some trade with this wild people with the result of intro- 
ducing a few civilized arts among them. 



18 THE STORY OF ST. PATRICK. 

The present town of Marseilles was founded 600 B.C. by 
Grecian traders. Six years later these barbarians, under 
their general, Belmus, captured and plundered Rome, but 
were driven out by the Roman leader Cornilleus. During 
the two hundred years following there were frequent 
wars between the Gauls and Romans. Those who settled 
in northern Italy, the cisalpine Gauls, were submerged 
by Rome about 220 b.c. Caesar subdued Gaul proper in 
eight campaigns between the years of 58 and 50 b.c. The 
loss of the Gauls in the last struggle was probably nearly 
a million of men. 

At the time of this conquest the Gauls, had a number of 
fortified towns, they had invented various implements for 
use in husbandry, and excelled in the arts of working in 
metals, in embroidery, and the manufacture of various 
kinds of cloth. But they were rude in manner and' rough 
in speech. They practised polygamy and worshiped many 
gods, to whom they offered in sacrifice the captives taken 
in war. They are described by Roman writers as a large, 
fair-skinned, and yellow-haired race, social, turbulent, en- 
thusiastic, imaginative, and vain. Because of their noisy 
and fluent speech, Cicero compared them to town-criers, 
and Cato remarks admiringly of their tact in turning an 
argument against their opponents. 

They wore their hair long and flowing, and delighted in 
showy garments. Their chiefs wore much jewelry, large 
head-pieces of fur and feathers, with gold and silver waist- 
belts, from which hung enormous sabers. They went into 
battle with all this finery on, but threw it off in the heat 
of the conflict. They fought fiercely, armed with barbed, 
iron-headed spears, heavy broadswords, and lances. 



THE EARLY SETTLERS OF IRELAND. 19 

After their subjugation by Caesar the Gauls remained 
entirely quiet for more than two centuries, and the civili- 
zation of the country proceeded rapidly under the influ- 
ence of Roman rule. Many towns were built, new arts 
introduced, and commerce was stimulated. The national 
habits and religion retired by degrees to the northwest, 
and at last found their only refuge in the islands beyond it. 

Christianity was first introduced into Gaul about 160 a.d., 
by teachers sent out by the Apostles and their succes- 
sors. During the fourth and fifth centmies the country 
was taken from the Romans by the Franks, a German 
tribe which gave its name to the country. 

The French people to-day are of mixed ancestry, deriv- 
ing their characteristics from the Celts, Romans, and 
Franks. 

The Irish are the only people from Gallic or Celtic an- 
cestry who have been mixed so slightly with other nation- 
alities as to show, even to the present time, the survival 
of the physical and mental traits of the Gallic Celts. 

Historians seem unanimous in tracing the inhabitants 
of Thrace, in the centuries immediately preceding the 
Christian era, to the influx of the Celts from southern and 
eastern Europe. Of the inhabitants of Thrace in those 
days, we are informed by eminent historians of their 
habits and practices. Polygamy was general, and when 
the husband died his favorite wife was slain over his 
gi'ave. Before marriage the Thracian women enjoyed the 
utmost liberty, but after marriage they were guarded with 
Turkish rigor. 

Wars and robbery were the only honorable occupations 
of the men. They lived to steal either from one another 



20 THE STORY OF ST. PATRICK. 

or from the neighboring people. When not fighting or 
plundering, they spent their days in savage idleness, or 
quarreling over their cups. They were courageous, or 
rather ferocious, after the fashion of barbarous people, yet 
they lacked the steady valor and endurance of disciphned 
troops. At all times their warfare displayed more fierce- 
ness and impetuosity than fortitude. Their treachery was 
probably no greater than that of other barbarians. 

When the Romans under Caesar invaded Britain fifty 
years before Christ they found the islands occupied by a 
tribe of the Cymric Celts, a people descended from the 
Belgic Gauls, who had crossed over to the island from the 
mainland opposite. 

These people were called Britons. A tribe of similar 
origin, the Caledonians, inhabited the northern half of the 
island, and still another tribe occupied the adjoining island 
of Ireland, then called Scotia, whence its inhabitants were 
known by the name of Scots ; but they called their island 
Eri, whence it is supposed that they were originally de- 
scended from wanderers from the land of the Spanish 
or Iberian Gauls. 

The Romans governed Britain for three centuries in 
justice and tranquillity, but the Caledonians made them- 
selves very troublesome by plundering incursions, and the 
Romans made a stone wall across the narrowest part to 
keep the northern barbarians off. 

These Caledonians were called Picts by the Romans, 
because they painted their bodies. Early in the third 
century the Saxons from north Germany made incursions 
into Britain, and these, with the Picts on the north and 



THE EARLY SETTLERS OF IRELAND. 21 

the Scots on the west, harassed the Britons, who were 
protected, as far as possible, by the Romans, until the fall 
of their empire in the fifth century. 

The Celts in their dispersions through different coun- 
tries made themselves a " terror " wherever they went, and 
were so troublesome to the Romans in Asia Minor, where 
they had been di-iven because of their marauding and 
plundering, that they were hemmed in by the emperor 
to the province of Galatia, so called because these people 
were Gauls. 

Here the Apostle Paul visited them, preached to them 
the gospel, and founded several churches, the first Celtic 
churches of which we read in history. 

In writing an " Epistle " to them afterward he deplores 
their " fickleness," in backsliding so quickly after conver- 
sion, and with such little persuasion from the tempter. 

Paul had reached Galatia a broken-down traveler. He 
had halted on his journey because his strength had given 
out, and he must stay until regained. This in his letter 
to them he freely confessed. " Because of the weakness 
of the flesh I preached to you at first," is his language. 
He was physically unable to proceed, and, moreover, he 
was afflicted with some malady the nature of which tended 
to excite contempt and even repulsion in beholders. Yet 
in spite of all this the warm-hearted Galatians or Celts 
received him with enthusiasm. Paul testifies that had he 
been " an angel of God," or " Jesus Christ " himself, they 
could not have shown him greater hospitality. 

They thought themselves happy, indeed, that he had be- 
come their guest ; there was nothing they would not have 



22 THE STORY OF ST. PATRICK. 

done for him, even " to the digging out of their eyes to 
give him," as they said, with a touch of genuine Celtic 
exaggeration, and yet with a true streak of kindness and 
hospitaUty, for which Celts are still distinguished. 

These Galatians, be it remembered, were of Celtic de- 
scent. GTalatian is synonymous with Gallic. They were 
the relics, as we have seen, of a Gallish or Celtic invasion 
that swept over southern Europe in the early part of the 
third century before Christ and poured into Asia Minor. 
Here the Celtic tribes maintained themselves in indepen- 
dence, under their native princes, until, a hundred years 
later, they were subdued by the Romans, and their coun- 
try formed a province of the empire. 

While they had retained much of the ancient language 
and manners, they had also readily acquired Greek culture, 
and were superior to their neighbors in intelligence. 

None of the New Testament churches possessed a more 
strongly marked character than did those in Galatia. They 
exhibited the well-known traits of the Celtic nature. They 
were generous, impulsive, vehement in feeling and lan- 
guage, but vain, fickle, and quarrelsome. 

Eight out of the fifteen works of the flesh enumerated 
in the twentieth and twenty-first verses of the fifth chapter 
of Paul's Epistle to the Galatians, works in which the Gala- 
tians indulged, were sins of strife. They could hardly be 
restrained from biting and devouring one another (chapter 
V. 1-5). They were prone to " revelings and drunkenness." 

They had probably, too, a nature bent toward a scenic 
and ritualistic type of religion, which made the spirituality 
of the gospel pall upon their taste, and gave to the teach- 



THE EARLY JSETTLEES OF IRELAND. 23 

ing of the Judaizers who had come among them its fatal 
bewitchment. " The beggarly elements of the world " still 
bewitch. 

The Romans, di-eading the influence of these Celts, 
pushed them westward, and the Teutons, following up 
this pressure upon the Celts, drove them into Gaul and 
also into what is now known as the Three Kingdoms — 
England, Scotland, and Ireland. In these kingdoms they 
found a refuge, especially in Devon, Cornwall, Wales, the 
country from Mersey to the Clyde, and in Irene, or Ire- 
land. 

It must be remembered that while the Roman Empire 
was almost coextensive with the entire world, its legions, 
for whatever cause, never set foot on Ireland, nor could 
they ever penetrate into the great natiu'al fortresses of 
northern Caledonia. 

Other peoples struggled for the mastery of Ireland, as 
the Nemedians, the Ferbolgs, the Danaans, and the MeUs- 
ians, but the Celts, under a leader called Scotraige, finally 
gained the mastery and were afterward called, as we have 
already stated, Scots. 

The leader of these Scots was Tuathal, who founded a 
feudal system in Ireland, which existed when Patrick ap- 
peared upon the scene, and which ruled Ireland while the 
Scotia power endured. 

Hitherto the island had been divided into four prov- 
inces, each province ruled by its own king, but Tuathal 
took a portion from each of the other provinces and of 
these formed the province or kingdom of Meath, which by 
its rental supported the chief king, who had his capital at 



24 THE STORY OF ST. PATRICK. 

Tara. Tuathal made himself chief king, and to him all 
the other kings were subject. 

He built in Munster the sacred place of the Druids, 
now called the Hill of Ward, near Athboy. He established 
also a similar religious center for each of the other prov- 
inces. The sacred place of Munster was then called Ti- 
achtga; that of Connaught was called Usnech; that of 
Ulster was Tailti, now Telltown ; and Temair, or Tara, was 
in Leinster. 

Each of these sacred places had its great religious druid- 
ical festival. 

The great festival at Tiachtga was called Samium, now 
Allhallow-tide. On this occasion all the hearths in Mun- 
ster must be rekindled from the sacred fire, for which a 
tax was due to the king. 

The great festival of Beltaine was celebrated at Usnech, 
now the hill of Usnagh, in Westmeath. This was observed 
jn the month of May. The horse and garments of every 
chief who came to the festival formed a part of the toll of 
the king of Connaught. 

At Tailti (Telltown) a great fair was held at certain inter- 
vals on the 1st of August, at which were celebrated games 
supposed to have been established by Lugaid of the Long 
Arm, one of the gods of Dia and Ana, in honor of his 
foster-mother, Tailti. 

It was here that Tuathal erected a royal sacred fort, 
called a dun, in which was placed the shrine of the Ulaid, 
and to the kings of which the rents of the fair belonged. 
These rents consisted chiefly in a fine due for each mar- 
riage celebrated there. 



THE EARLY SETTLERS OF IRELAND. 25 

At Tara, the principal royal residence, he established the 
feast of Tara, which was a general assembly of the provin- 
cial kings and other sub-governors of Ireland who came 
to do homage to the Ardri, or over-king. 

The feast continued to be held from Tuathal's time to 
554 A.D., when the last was held by Dairmait, son of Cer- 
ball. The establishment of the feast is also attributed to 
the preliistoric king Eochaid 011am Fotla, which implies 
that Tuathal merely reestablished it. 

As a reparation for the loss of his two daughters at the 
hands of the treacherous and wanton king Boroimhi, Tua- 
thal imposed a heavy tribute upon the province of Lein- 
ster, which was to be paid every season forever after. This 
tribute, which afterward caused so many wars, consisted 
of 6000 cows, 6000 hogs, 6000 wethers, 6000 copper cal- 
drons, 6000 ounces of silver, and 6000 mantles. 

After introducing several social reforms, one of which 
was the choosing of supervisors of the most expert work- 
men in the kingdom, Tuathal met his death at the hands 
of Mai, 109 A.D., who seized the throne. 

In the year 125 a.d., Cond, the hero of the hundred bat- 
tles, became king, and entered upon a career of warfare 
which continued with varying fortune until he was slain 
by Tiofraid Tirech, king of Ulster. About this time Mug 
Nuadat founded a dynasty that ruled Munster for many 
years. 

The career of Cormac the son of Art, who lived in the 
first half of the third century, was remarkable for its 
treacherous cruelty, and afterward for its justice and wis- 
dom. Having in his youth been banished from Ulster, he 



26 THE STORY OF ST. PATRICK. 

aroused the sympathy of Thedy, a noble of considerable 
influence, and of Lughaigh, an invincible hero, who es- 
poused his cause and marched against the king of Ulster. 

After a hard-fought battle and a great display of hero- 
ism on the part of Lughaigh, the king of Ulster was slain 
and his army overwhelmed. Thedy in the contest received 
three wounds, which the ungrateful Cormac caused to be 
filled — one with an ear of barley, another with ^a black 
worm, and the third with a point of a rusty spear, hoping 
in this way to torture him to death ; but the wounds healed 
after a year of great suffering. In the meantime Cormac 
became established on the throne of his father, and after- 
ward ruled Ireland with great wisdom. He was converted 
to Christianity, but died seven years afterward, being 
choked with a salmon bone. 

During the latter part of the same century, Niall, a pow- 
erful and ambitious monarch of Ireland, invaded France 
and plundered the country. 

In this discursive sketch of the first settlers of Ireland 
we have seen that the Celts, wherever they have been, 
have demonstrated that they are a very important branch 
of the Indo-German family. 

If we look at them in Gaul, we see there that theii* in- 
cessant warfares bespeak at least activity of mind and 
body. If we look at them in Ireland, we see that the Irish 
missions have done a great deal for European civilization. 
If we look at them in Britain, we see that their traditions 
have deeply influenced medieval literature. 

One great defect of the Celts is incapacity for political 



THE EARLY SETTLERS OF IRELAND. 27 

organization. Tiieir very enthusiasm, lively feeling, and 
vivid imagination have prevented them from taking coolly 
and deliberately those measures which lead to national 
unity; hence it is that they have given way before the 
more practical Roman and Teuton. The Teuton has quiet 
resolution, sturdy common sense, a talent for public life, 
state organization, and political dominion. The Celt has 
genuine refinement of manner and feeling and high poetic 
susceptibilities. 

We have also seen what a mixed race the inhabitants of 
Great Britain and Ireland are. At the invasion of Britain 
by the Romans the inhabitants included Phenician, Ro- 
man, and German elements, which had become incorpo- 
rated with the native Britons, who were of Celtic descent, 
and to these have since been added the Anglo-Saxons. 

The inhabitants of Ireland are no less composite and 
complex, since they have sprung, as we have seen, from 
peoples in the northern parts of Europe, Asia Minor, and 
Central Asia, with a large infusion of immigrations from 
Gaul and from ancient Germany and Scandinavia. Though 
the inhabitants of Ireland may have retained some of the 
bad qualities of the peoples from whom they have sprung, 
they are nevertheless distinguished for many of their best 
traits, and in several of these are not a whit behind some 
of the best peoples on the earth. 



28 THE STORY OF ST. I'ATEICK 



Saltdation to the Celts. 

Hail to our Celtic brethren, wherever they may be, 
In the far woods of Oregon, or o'er the Atlantic sea — 
Whether they guard the banner of St. Greorge in Indian 

vales. 
Or spread beneath the nightless North experimental sails — 

One in name and in fame 

Are the sea-divided Gaels. 

A greeting and a promise unto them all we send ; 
Their charter oui* charter is, their glory is our end ; 
Their friend shall be our friend, our foe whoe'er assails 
The past or future honors of the far-dispersed Gaels. 

One in name and in fame 

Are the sea-divided Gaels. 

T. D. McGee. 



CHAPTER II. 

THE PRIMITI\^ SOCIAL CONDITION OF IRELAND. 

Oh, to have lived like an Irish chief when hearts were fresh 

and true, 
And a manly thought, like a pealing bell, would quicken 

them through and through, 
And the seed of a gen'rous hope right soon to a fiery 

action grew. 
And men would have scorned to talk and talk, and never 

a deed would do. 

C. a. Duffy. 

The constitution of the Irish social system was tribal. 
It divided the population into numerous tribes, which were 
again subdivided into smaller clans, composed of families 
and individuals descended from a common ancestor, from 
whom tribes and clans took their name. This division of 
the people into tribes or clans was a fundamental feature 
of primitive Irish society, and must be always kept in 
view by any one who would understand the constitution 
of the church founded by Patrick and his successors. 

Each tribe had its chief, and the chiefs of the tribes 
were subject to the king of the province, and these pro- 
vincial kings were subject to the chief king. The chief- 
tainship and the kingship were all elective, although the 
choice was limited to the relatives of the ruling chief. The 

29 



30 THE STOUT OF ST. PA THICK. 

successor of a chief was chosen in the lifetime of the latter. 
Though the choice was confined to relations, the eldest 
son was not necessarily elected, but generally the ablest 
man in the chiefs connections, and the person on whom 
the choice fell was called the Tanish. 

There were five kings in Ireland in those early times, 
the realms of four of them nearly corresponding to the 
present four provinces, except that by taking a portion 
from each of the four, in the year 130 a.d., Meath was 
formed into a separate central kingdom, its ruler being 
recognized as over-king, and having his residence at Tara 
in Meath, till the middle of the sixth century. 

When a strong man held the place of supreme ruler his 
controlling power was everywhere felt. But it often 
happened that the provincial king or chief was abler and 
more powerful than the over-king, in which case the cen- 
tral control was little more than nominal. 

A true Irish king of those days is beautifully described 
by Thomas Davis in the following lines : 

The CsBsar of Rome has a wider domain. 

And the great king of France has more clans in his train ; 

The scepter of Spain is more heavy with gems, 

And our crowns cannot vie with the Greeks' diadems ; 

But kinglier far, before heaven and man. 

Are the Emerald fields and the fiery- eyed clan, 

The scepter, and state, and the poets who sing. 

And the swords that encircle a true Irish king. 

For he must have come from a conquering race — 
The heir of their valor, their glory, their grace ; 
His fame must be stately, his step must be fleet ; 
His hand must be trained to each wamor feat ; 



THE PRIMITIVE SOCIAL CONDITION OF IRELAND. ^X 

His face as the harvest moon, steadfast and clear, 

A head to enlighten, a spirit to cheer ; 

While the foremost to rush where the battlebrands ring, 

And .the last to retreat is a true Irish king. 

But there were other grades in society than these. The 
people were not only divided into ranks and grades, as we 
have described, but these grades were also designated, by 
the number of colors they were permitted to wear. The 
lowest were only permitted to wear one color, and none 
but the royal family could wear seven. The rank next to 
royalty was composed of the learned order: these wore 
six colors. This is an indication of the high estimation 
in which learning was then held. This custom of wearing 
colors is the origin of the Scotch plaid, worn by the High- 
landers till this day. 

The dwellings of the primitive Irish deserve also a 
word. These houses were, in many places, such as might 
be expected of a race that feared attacks from neighbor- 
ing people. Many of them were circular inclosures called 
by various names, but were in reality forts, inside of which 
were the chief habitations of the people. They were erected 
for shelter and protection, and in the case of the better 
class of these forts, in which the chiefs resided, they were 
surrounded by two ramparts. The houses inside of these 
were usually constructed of wood and wattles. 

The early Christian churches were similarly constructed, 
and generally plastered over with clay. There were also 
numerous circular stone forts. 

A large portion of the country was then covered with 
dense forests, in which the oak predominated. In these 



32 THE STORY OF ST. PATRICK. 

forests, boars, wolves, and other wild beasts roamed. So 
extensive were these forests that Ireland was at one time 
called " Island of the Woods." 

Hunting was common, but agriculture was also prac- 
tised. The wealth of the people consisted chiefly of cattle, 
pigs, sheep, and horses. 

The members of one tribe formed a number of com- 
munities; each community had a head, who had under 
him kinsmen, slaves, and retainers. Each of these com- 
munities occupied a certain part of the tribe land. The 
arable part was cultivated under a system of tillage ; the 
pasture-land was grazed by all, according to certain cus- 
toms ; and the wood, bog, and mountain formed the unre- 
stricted common land of the community. 

And what this village community was to the tribe the 
homestead was to the community. In that homestead 
dwelt the representative freeman, capable of acting as a 
witness, or going bail for his neighbors. 

So long as there was abundance of land each family 
grazed its cattle upon the tribe land without restriction. 
Unequal increase of wealth and growth of population 
naturally led to its limitation, each head of a household 
being entitled to giiaze an amount of stock in proportion 
to his wealth, the size of his household, and his acquired 
position. 

The arable land was annually applotted, but generally 
some of the richer families succeeded in evading the ex- 
change of the allotments, and of converting part of the 
common land into an estate. This course of conduct soon 
created an aristocracy. 



THE PlilMITIVE SOCIAL CONDITION OF lEELAND. 33 

The head of the homestead who had held the same land 
for three generations was called a lord, of which rank 
there were several grades, according to their wealth in 
land and chattels. Several grades in society were simi- 
larly formed, and gradually sprang into existence. 

It should also be remembered that the man selected to 
be the head of the tribe, or the chief of the clan, must 
have certain specified qualifications, viz., he must be the 
most experienced, the most noble, the most wealthy, the 
wisest, the most learned, the most popular, the most pow- 
erful to oppose, and the most steadfast to sue for profits 
and to be sued for losses. In addition to these qualities, 
he should be free from personal blemishes and deformities, 
and of fit age to lead his tribe or clan, as the case might 
be, to battle. 

In order to support the dignity of the chief or chieftain 
a certain portion of tribe or clan land was attached as a 
perquisite (an apanage) to the ofiice. This land, with the 
fortified residence upon it, went to the successor of the 
chief, but a chiefs own property might be divided at his 
death, as an inheritance, among the members of his 
family. There was also another order, called entertainers. 
These were obliged by law to provide for strangers and 
travelers. They were dignitaries among their fellow-men, 
and were required to be the proprietors of seven town 
lands, to have seven herds of cows, each herd to contain 
one hundred and fifty. Their mansion was required to be 
accessible by four different avenues; and a hog, sheep, 
and beef were required to be in constant preparation, that 
whoever called should be fed without delay. 



34 THE STORY OF ST. PATRICK. 

All this was gi'atuitous. Probably it was this social 
custom and provision which gave the Irishman an idea 
of his elysium in the next world, where, according to the 
description of it in the olden times, the pig is as conspic- 
uous as he is to-day in the cabin of the Irish peasant. 
Here is the description of an Irishman's elysium in those 
days: 

"There are three trees always bearing fruit; there is 
one pig there, always alive, and another pig ready cooked ; 
and there is a vessel full of excellent ale." 

The laws by which the people were governed, as we 
shall see, were singularly just and sympathetic, protecting 
the weak against the strong and the rich, and opening a 
door to wealth and high rank for ability and industry. 

It is recorded in an old manuscript that speaks of the 
age of Cormac, one of Ireland's earliest, wisest, and strong- 
est rulers, who lived in the middle of the third century, 
■" that the world was full of all goodness in his time ; there 
w^ere fruit and fatness of the land, an abundant produce 
of the sea, with peace, ease, and happiness. There was no 
killing nor plundering in his time, but every one occupied 
Ms land in happiness." 

This description of those times may be rather rosily 
drawn, but Cormac had doubtless come under the influ- 
ence of Christianity, and sought to follow the Golden 
Rule. Be that as it may, the social primitive condition of 
Ireland, we can well imagine, was somewhat similar to the 
condition portrayed by the poet in his beautiful words, on 



THE PRIMITIVE SOCIAL CONDITION OF IRELAND. 35 



The Brave Old World. 

There was once a world, and a brave old world, 

Away in the ancient time, 
When the men were brave and the women fau", 

And the world was in its prime ; 
And the priest he had his book, 

And the scholar had his gown. 
And the old knight stout, he walked about, 

With his broadsword hanging down. 

Ye may see this world was a brave old world, 

In the days long past and gone. 
And the sun he shone, and the rain it rained. 

And the world went merrily on ; 
The shepherd kept his sheep. 

And the milkmaid milked her kine. 
And the serving-man was a sturdy loon 

In a cap and doublet fine. 



CHAPTER III. 

THE ANCIENT LAWS OF IRELAND. 

When on Sinai's top I see 
God descend in majesty, 
To proclaim his holy law, 
All my spirit sinks with awe. 

When on Calvary I rest, 
God, in flesh made manifest. 
Shines in my Redeemer's face, 
Full of beauty, truth, and grace. 

Montgomery. 

The inhabitants of Ireland were governed, from a very 
early period, and for many centuries, by what were called 
the Brehon Laws. These laws obtained this name because 
they were made by the judges. 

These judges were hereditary, and each administered 
justice to the members of his tribe, while seated in the 
open air, on a few sods, on a hill or rising ground. The 
language in which these laws were written is a convincing 
proof of their antiquity, and also the subject-matter of 
many of them indicates the primitive nature of the society 
which then prevailed. Their style of composition differs 
from that of the vernacular Irish language of the present 
day; time has modified much of the spelling and many 
of the grammatical forms, also several of the legal terms. 

36 



THE A2(CIENT LAWS OF IRELAND. 37 

Some phrases of constant occurrence in these Brehon 
Laws have become obsolete. 

Some of these statutory documents are ascribed to Cor- 
mac Mac Art, a wise and celebrated monarch of Ireland, 
in the middle of the third century; and allusions are 
made in them to a general revision of them in the fifth 
century, at the suggestion of St. Patrick, who, in conjunc- 
tion with certain kings and learned men, expunged from 
them many enactments which savored of paganism ; yet 
many traces of heathenism were not removed, especially 
their provisions respecting marriage, and its relations and 
obligations — provisions that demonstrate that Christian- 
ity had not yet exercised its full influence upon those who 
were either the enactors or revisers of these laws. 

By these laws a community or village comprised sepa- 
rate families and individuals, numerous enough to occupy 
what might be called a barony, or enough land to supply 
all their necessities by pasture and cultivation ; and with- 
in this barony a court and a complete system of social 
organization were established. 

In each of these communities lands were set apart per- 
manently for the support of the chief ; and means were 
arranged by which portions of the common land could 
within certain limits be acquired by individual owners. 
The grades of life were numerous, and regulated by the 
amount of wealth possessed in cattle, and in a prescribed 
assortment of agricultural implements and household 
goods. 

The houses were constructed of timber and wattle-work, 
surrounded by open spaces, of prescribed extent for each 



38 THE STORY OF ST. PATRICK. 

class. The shortest limit for this space was the distance 
to which the owner, seated at his door, could throw a 
stone of a given weight. 

There were slaves and serfs and farmers and landlords, 
the relationship between which we need not specify in 
detail, except that they resembled very much the relation- 
ship between such classes in modern times. 

The use of coined money was practically unknown, and 
the standard of value was the cow. 

The succession to the territorial headships was, as we 
have stated, elective within certain hereditary limits, and 
the succession to the tribal rights, and rights of ownership 
in land, was hereditary. 

The law of marriage, as we have already hinted, allowed 
many irregular relations, but protected the property both 
of the irregular and of the lawful wife. The lawful wife 
could only protect herself from an unlawful one by the 
withdrawal of her separate property, and by fines which 
must be paid to her on such an occasion. 

The looseness of the connubial tie, evidenced by these 
laws, was one of the evils calling for reform, alleged by 
the Irish prelates in their letter, praying Pope Alexan- 
der III. to ratify the grant of Ireland made by Hadrian IV. 
to King Henry II. of England in the twelfth century. 

The upper classes put out their children to be nursed 
and educated by the poorer members of the community, 
who received a fee for their fostering care, and had a claim 
in their old age upon the child fostered and educated. 

This fostering care commenced with infancy, and in the 
case of girls terminated at thirteen years of age, and of 



THE ANCIENT LAWS OF IRELAND. 39 

boys at seventeen years. Under this system of early 
training the Brehon Laws provided that girls of the less 
wealthy class must be taught to use the handmill and 
the sieve, to bake and to rear young cattle. Girls of the 
higher class must be taught to sew, cut out garments, and 
embroider. 

The poorer boys must be taught kiln-diying and wood- 
cutting. The boys of the upper class were taught chess- 
playing, the use of the missile, horsemanship, and swim- 
ming. The clothing, besides the nursing-cloths sui^plied 
by the parents, was to be regulated according to their sta- 
tion, from sober-colored stuffs for the children of the less 
wealthy to scarlet cloth and silks for the children of those 
of the rank of the king. 

Provision was made for the necessary correction of the 
pupil, and fines were to be imposed for the excess of cor- 
rection, with many other reasonable and necessary laws. 

Contributions were levied for the repair of the roads 
and bridges, etc., and each community had a public mill, 
a fishery, and a ferry-boat. 

Markets were held, and great fairs, at distant places and 
long intervals of time. Either party might rescind a con- 
tract within twenty-four hours. 

There was a law for " tramps " and " waifs " and " serfs," 
for caring for wrecks at sea, and for sustaining ship- 
wrecked sailors. All fines were graduated in the interest 
of the poorer classes, and crime and breach of contract 
reduced the guilty ones from a higher to a lower grade of 
society. 

Privileges were given to those attending the fairs, and a 



40 THE STORY OF ST. PATRICE. 

violation of some of the necessary laws for securing peace 
and decorum at these fairs was in some instances punish- 
able with death, and in other cases was punished with a 
pecuniary fine. At these fairs new laws were proclaimed, 
and old laws were read over publicly to the people. Im- 
prisonment was unknown, but the culprit was fettered. 
There were laws for the regulation or settlement of cases 
out of court, and for bringing other cases to a higher juris- 
diction, for which professional advocates were appointed. 

These laws defined the respective rights both of the 
clergy and of the laity, and among the rights expressly 
guaranteed to the latter " was the recital of the Word of 
God to all who would listen to it and keep it." Thus this 
time-honored law, the right to God's most precious Word, 
was secured to the people of Ireland by this ancient Irish 
law. 

The boundaries of their land were preserved by laying 
a quantity of burned ashes on the gi'ound, and big stones 
on these, and to these places they carried boys, showed 
them the ashes and stones, and whipped them soundly, 
that they might remember the place, and tell it to their 
children. 

The main features of these laws were similar to those 
of the common law of England. Take them all in all, 
these were not hard laws by which Ireland was governed 
at the time when Patrick appeared upon the scene. 

God's law is perfect, and converts 

The soul in sin that lies ; 
God's testimony is most sure. 

And makes the simple wise ; 



THE ANCIENT LAWS OF IRELAND. 41 

The statutes of the Lord are right, 

And do rejoice the heart ; 
The Lord's command is pure, and doth 

Light to the eyes impart ; 
Unspotted is the fear of God, 

And doth endure forever ; 
The judgments of the Lord are true, 

And righteous altogether ; 
They more than gold, yea, much fine gold. 

To be desired are ; 
Than honey from the honeycomb 

That droppeth, sweeter far. 

David, King of Iseael. 



CHAPTER IV. 

THE DEUIDICAL RELIGION OF IRELAND. 

Great were their deeds, their passions, and their sports ; 

With clay and stone 
They piled on strath and shore those mystic forts, 

Nor yet o'erthrown ; 
On cairn-crowned hills they held their council courts ; 

While youths alone, 
With giant dogs, explored the elk resorts, 

And brought them down. 

The Druids' altar and the Druids' creed 

We scarce can trace. 
There is not left an undisputed deed 

Of all that race, 
Save their majestic song, which hath their speed, 

And strength and grace ; 
In that sole song they live and love and bleed — 

It bears them on thro' space. 

T. D. McOee. 

There are no definite accounts of the religious rites 
practised by the pagan Irish, but there are several allu- 
sions which, though vague, plainly show that such rites 
existed, and that it was one of the functions of the Druids 
to perform them. 

These Druids were a class of priests corresponding to 
the Magi, or wise men, of the ancient Persians, and druid- 

42 



THE DRUIDICAL RELIGION OF IRELAND. 43 

sim was the name usually given to the religious system of 
the ancient Gauls and Britons. 

The word Druid is thought to be derived from the Greek 
word drus, an oak. 

Groves of oak were their chosen retreat, and whatever 
grew on that tree was thought to be a gift from heaven, 
especially the «aistletoe, under which fair ones still enjoy 
a kiss at Christmas. Wherever the mistletoe was found 
growing on an oak in those ancient times, it was cut with 
a golden knife by a priest clad in a white robe, and two 
white bulls were sacrificed upon the spot. The Druids 
called it " all heal," and its virtues were considered to be 
very great. 

The mistletoe was only regarded with reverence when 
found growing on the sacred oak, the tree of one of the 
gods of the ancient Britons. These druidic rites were main- 
tained under the Eomans, Jutes, Saxons, and Angles. 

But how and when the mistletoe became ingrafted on 
the greatest festival of the Christian world is not yet 
apparent, and is evidently lost in the darkness of the dim 
and misty past. The mistletoe also appears in the Scan- 
dinavian mythology, in which an arrow formed from the 
mistletoe is represented as a sure weapon of success in a 
contest with an adversary. 

The custom of kissing under a suspended bough of the 
mistletoe has come down from the druidic days, and is 
likely to survive to the end of time, as it has survived the 
faith of the ancient Britons. 

Possibly the popularity of the rite has had much to do 
with its survival. In some parts of England, if a man 



44 THE STORY OF ST. PATRICE. 

neglects to provide the evergreens for the Cliristmiis deco- 
ration he loses the privilege of kissing any maid or dame 
he catches under the mistletoe bough. 

This pleasant holiday custom has found expression in 
the following lively lines : 

On Christmas eve the bells were rung ; 
On Christmas eve the mass was sung ; 
That only night in all the year 
Saw the stoled priest the chalice rear ; 
The damsel donned her kirtle sheen, 
The hall was dressed with holly green ; 
Forth to the wood the merrymen go, 
To gather in the mistletoe. 

The Druids made the cutting of the mistletoe an occa- 
sion of solemn religious ceremonies, terminating often in 
extreme barbarity. 

If the readers of these pages could have been in Ireland 
about the time of Patrick's arrival there, and could have 
stood upon a hill with a village in front of them, and a 
thick, wild forest near by, they might have seen, according 
to an ancient writer, strange-looking men creeping out of 
cabins, walking about solemnly, and whispering mysteri- 
ously. 

These men have long beards, and in their hands magi- 
cians' wands, their coats are of many colors, and they have 
a string of serpents' eggs about their necks. Others have 
a white scarf thrown over their shoulders, bracelets on 
their arms, and long white rods in their hands. The moon 
is just six days old. They gaze at the stars and decide it 
is the proper time for their sacred rites. They gather in 
solemn conclave, and their chief leads them as they march 



THE DRVIDICAL RELIGION OF IRELAND. 45 

into the dark, gloomy woods. They halt under an ancient 
oak, and engage in solemn mummery. One of the priests 
climbs the oak, and with the golden knife cuts away the 
wondrous mistletoe. He throws it carefully down upon a 
white cloth, and all around adore it. Every leaf is a trea- 
sure. Those around think it has power to charm away 
evil spirits, and to preserve its worshipers in health. 

Two white bullocks are on hand for a sacrifice ; a wreath 
of oak leaves is placed upon their horns, and solemn rites 
are begun ; a golden knife is plunged into the necks of the 
victims, and they fall quivering in death; fires are kin- 
dled, and skilful hands prepare a feast, around which all 
gather, and of which they partake in pagan joy. 

At other times these barbarous Druids enact a more 
horrid part still at the observance of these demoniac rites. 
A slave, or prisoner of war, or the child of some peasant, 
is led into the gloomy woods, and there offered as a sacri- 
fice upon the satanic altar, while the priests roar and howl 
and beat their drums, to drown the cries of the suffering 
martyr. 

The Druids of Gaul sometimes made huge baskets of 
osier in the shape of a man, and filled them with human 
beings, and set the vast living mass on fire. Probably the 
ancient Irish were not so barbarous. 

These horrid rites seem to have been derived by the 
Druids from the Phenicians, who worshiped Baal and 
Moloch, and often offered up their children to them in 
sacrifice. 

These Druids had their Baal, which means " sun," for 
they had their Beltine fires, or Baal-fire day, and in honor 



46 THE STORY OF ST. PATRICK 

of the sun the fire was made. They held that to face the 
sun was to be right in the world ; to face the sun at noon 
is to face the south, and south means right, while the 
north means wrong. One must look toward the sun at 
the beginning of his work if he would prosper in it. A 
boat going to sea must turn sunwise; people must turn 
toward the sun as soon as they are married, and they must 
be borne to the grave in the same fashion. Some people 
still are influenced, unconsciously it may be, by these old 
Druid rites, and so front churches toward the sunrising, 
and turn toward sunrise when they say their prayers. God 
forbade his ancient people to be imitators of such people. 
These Druids adored the sun, but some deny that they 
made idols. They believed their God was omnipresent, 
and worshiped him in roofless temples, or within large 
circles of stone. In Latin the poet has described these 
Druids in the following lines : 

Through untold ages past there stood 

A deep, wild, sacred, awful wood ; 

Its interwoven boughs had made 

A cheerless, chilly, silent shade ; 

There, underneath the gloomy trees, 

Were oft performed the mysteries 

Of barbarous priests, who thought that God 

Loved to look down upon the sod 

Where every leaf was deeply stained 

With blood from human victims drained. 

LuciEN. 

They believed that God's eye was always upon them, 
that the soul was immortal, and that there was a state of 
future rewards and punishments — another world, where 



THE DRVIDICAL RELIGION OF IRELAND. 47 

good souls preserved their identity and their habits, while 
the souls of the bad passed into the lower animals to be 
chastised. Letters were burned at funerals, that the dead 
might carry them in smoke to those who had before them 
crossed the borders of the spirit-land. Money was loaned 
to the departed, on condition that it should be repaid in 
the world to come ; but the priests always received this 
money, and never failed on such occasions to be the bank- 
ers, both of the dead and the living. 

The power of these Druid priests was very great. They 
directed in all sacred things, and offered all sacrifices. 
They were the teachers of the youth, and judges, both in 
public and private, of all disputes. Their chief priest was 
elected by the priests in conclave, and possessed power 
without check or control. They enforced their legal deci- 
sions by religious sanctions, and forbade the presence of 
any at the religious sacrifices who refused obedience to 
their decrees. The persons thus doomed were regarded 
as accursed, and shunned by all the people. 

These priests were exempt from war and from taxation, 
and were regarded with the deepest reverence. They did 
not commit their learning to writing, lest it should be read 
by the people ; but committed it to memory, and trans- 
mitted it orally from one to another. If at any time any 
of the priests wrote anything, it was in the Greek lan- 
guage, which the priests only understood. These Druid 
priests had also their fairies and their bushes, and their 
hills and groves, and places sacred to them. 

The king and great aristocratic families among these 
Druids had their bards, who became in time a privileged 



48 THE STOBY OF ST. PATRICK. 

class, and exercised great influence. They were the chief 
historians, kept the family genealogies, cast into rude 
verse the deeds of their heroes, recited them on public 
occasions and at all great festivals, at which these bards 
were always present. On such times they excited the 
youth to the cultivation of oratory, swayed the multitudes 
by their fervid appeals, and filled all with the greatest 
enthusiasm. 

They would seize their harps, and play and sing their 
own national songs, in which the people joined, until the 
family, provincial, or national spirit was intensely excited, 
and all were ready to go forth to deeds of heroism or 
rapine. The names of some of these bards are retained 
and honored among the people of Ireland to the present 
day. 

The Druids invoked their divinities in favor of their 
friends, and for this purpose made incantations upon a 
mound or elevated ground near the field of battle. 

They determined by auguries from the heavenly bodies, 
clouds, wind, and smoke, the flight of birds, and other 
phenomena, the propitious and the unpropitious times 
for fighting a battle, or for any other important action. 
They announced the things it would be unlucky for a 
chief or a tribe to do, pretended to foretell future events, 
practised incantations of various kinds, kept events in 
remembrance, and were, in a word, the depositaries of such 
knowledge as was possessed in Ireland at the time. 

These Druids believed also in the unity of God, and as 
already stated, in the immortality of the soul, and in a 
future state of rewards and punishments. They studied 



THE DRCIIJICAL liELIGlON OF IRELAND. 49 

botany, astronomy, medicine, and attained to great skill in 
mechanics ; but notwithstanding their boasted civilization, 
their rites were barbarous in the extreme, even to the offer- 
ing up, as we have seen, of human beings as sacrifices as 
an atonement to the Deity for the sins of men. They 
taught the people to worship supernatural beings, such as 
fairies, who were supposed to dwell in the earth, the sea, 
rivers, valleys, hills, fountains, wells, and trees. These 
supposed supernatural beings had to be conciliated by the 
incantations of the Druids, for which they received a fee. 

The superstition about the Banshee, a female fairy, so 
much talked about in Ireland, is a remnant of this druid- 
ism. The Banshee had a most mournful cry, almost like 
that of a baby in great distress, and when heard after dusk 
made many a young Irish heart tremble. The cry of that 
which the Irish imagined was the Banshee is heard still 
in this land after nightfall, at some distance from dwell- 
ings in the country, and in the rear yards of houses in the 
city. 

A Druid was the most jealous of beings, and woe to the 
individual who excited his jealousy. A single word from 
the Druid, and the man was cut down like grass. A Druid 
had always the king's ear, and at his whisper the order 
went forth to slay the hated man. On his lip was war or 
peace. In his hand was the golden knife for the throat 
of the condemned. At the sound of his rude lyre the 
people rose to the work of vengeance. 

The religion of the land, as can be easily seen, was a 
religion of wonder and fear, and to dispute with a Druid 
was a crime against the state. Woe to any one who kept 



50 THE STORY OF ST. PATRICK. 

back the tax claimed by a Druid. The chief Druid of 
every district required all families, rich and poor, to pay 
him certain annual dues. 

On an evening in autumn the people were required to 
extinguish every fire in their houses. Then every man 
must appear and pay his tax ; if he failed he was the ob- 
ject of terrible vengeance. To be at that time with a fire 
in the house or without money in the hand was a crime. 

The next morning the Druid priest allowed every man 
to take some of his sacred fire and rekindle the flame on 
the man's own hearth. No man must lend a living coal to 
his neighbor; if he did he was reduced to poverty, and 
declared an outlaw. If he changed his religion it was at 
the peril of his Hf e. If he saw the " fiery cross " borne on 
the hills he must rush to the rallying-place of the clans. 
The chieftain tested the loyalty of his people in this way : 
he would slay a goat, dip in its blood the end of a wooden 
cross, set it on fire, give it to the clansman, and tell him 
to run and wave it on the hilltops. When this first clans- 
man became breathless, another would take up the fiery 
<?ross, and repeat the signal from hilltop to hilltop. The 
man who did not obey the summons was doomed. 

The Druids were also a kind of sorcerers, said to be in 
league with the demons of paganism, and able, by this 
agency, to do good to their friends and mischief to their 
enemies. 

The followers of the first missionaries of Christianity in 
Ireland seem to have thought it necessary, to prove the 
superiority of the new faith, to spread the belief that its 
apostles were gifted with supernatural powers, which they 



THE DEUIDICAL RELIGION OF IRELAND. 51 

could use more especially for counteracting the malice of 
the Druids. This may have given rise to the superstitious 
belief that Patrick could, and did, work miracles. 

Elijah's Challenge and Victory. 

(1 Kings xviii. 21-40.) 

" Ye prophets of Baal ! let an offering be laid 
On the altar which you to your idol have made ; 
Let an offering be laid on the altar I rear 
To the Lord that I worship, the Lord that I fear. 
Pray ye to your god, while to my God I pray 
For the fire of his power to consume it away. 
And let him, the omnipotent, who hath bestowed 
The boon we request, be acknowledged as God. 

" Ye prophets of Baal, cry aloud, cry aloud ! 
Perhaps he is wrapped in his thoughts like a cloud. 
Cry aloud, cry aloud, with your voices of woe ! 
Perhaps he is now in pursuit of his foe. 
Cry aloud, cry aloud, like a trumpet of war ! 
Perhaps he is gone on some journey afar. 
Cry aloud, cry aloud, in your agony deep ! 
Perhaps he is laid on his pillow asleep." 

When Elijah had spoken, an altar was reared 
To the Lord that he worshiped, the Lord that he feared ; 
And he bowed him in prayer, and the fire was bestowed, 
And the God of his sires was acknowledged as God. 

Wm. Knox. 



CHAPTER V. 

THE OEIGINAL LANGUAGE OF THE INHABITANTS OF IRELAND. 

Sweet tongue of our Druids and bards of past ages, 
Sweet tongue of our monarchs, our saints, and our sages, 
Sweet tongue of our heroes and free-born sires, 
When we cease to preserve thee, our glory expires. 

There can be no doubt that the Celtic language, or 
what is now usually called the Irish language, was that 
spoken by the earlier settlers of Ireland. The name 
Keltai, or Celts, was given by themselves, and about the 
third century before the Christian era it was applied by 
the Greeks to a western people, who, when first known by 
the Romans, inhabited northern Italy, France, Belgium, 
part of Germany, western Switzerland, and subsequently 
the British Isles. Some of these Celts migrated by the 
valley of the Danube and northern Greece into Asia 
Minor, and from Asia Minor and northern Greece came 
to Ireland and also to Britain. These people spoke essen- 
tially one language, but phonetic changes occurred in the 
language of some of these people as they migrated and 
mixed with other people. Those of this race who migrated 
to Ireland and were among its earliest inhabitants, not 
mixing thereafter, as formerly, with other races, retained 
their ancient forms of speech with more tenacity and puri- 

52 



THE ORIGINAL LANGUAGE OF THE IRISH CELTS. 53 

ty than any portions of their kindred race that occupied 
other countries. Hence the original Celtic language as 
spoken by the Irish when they first set foot upon Irish 
soil, and which is spoken in some parts of Ireland still, 
with more or less purity, is the best specimen extant of 
the ancient Celtic language. It belongs to the gi*eat family 
of Indo-European languages. 

The Celtic group of languages seems to have diverged 
from the common stock much earlier than any of the 
other members of the same wide-spread family. This 
group consists of two great branches, the Graelic and 
Kymric. There is no Celtic tongue or dialect known that 
does not belong to either the Gaelic or Kymric branch, 
although there may have been other branches of Celtic, 
which have been lost or have disappeared under Roman 
rule and influence. The Celtic languages form two distinct 
classes, viz., Irish, Scotch, and Manx — belonging all three 
to the Gaelic — and Welsh, Cornish, and Armoric — belong- 
ing to the Kymric branch. According to Dio Cassius, 
Celt is identical in meaning with Gallus, and there seems 
to be no doubt but originally the names of Gallia, Galli, 
Galatse, Celtae, were of one and the same root, and that 
Galli and Celtae denoted one and the same people; so 
also Galatse, which afterward received the more restricted 
meaning of Celts, in Asia. The word itself means pri- 
marily mighty, great — mighty men; secondarily, those 
that violently immigi-ate and powerfully invade a country, 
who appear to the inhabitants as hostile people, enemies ; 
thus, it means an enemy, and subsequently, when hostili- 
ties have subsided, a stranger, foreigner. 



54 THE STORY OF ST. PATRICK. 

The Irish language, more than any other, has preserved 
most of its primitive, genuine, original, and antique forms. 
More than any other it has transmitted to us the most 
grammatical and lexical condition of the Celtic languages. 
From its comprehensive extension, its literary treasures, 
and the antiquity of the written monuments in Irish, it is 
certainly by far the most important and interesting, not 
only of the Graelic, but of all the Celtic languages. 

The Irish language is, moreover, decidedly superior to the 
other Gaelic dialects, in the extent, culture, and antiquity 
of its literature, but all belong to the same great parent- 
stock of Indo-European languages; and the affinity of 
Celtic with Sanskrit and the entire Aryan family has been 
established beyond any reasonable doubt. The Celtic 
tongues sustain to Sanskrit quite as close and consistent 
a relation as any other of the Indo-European languages ; 
and even where the Celtic seems most widely to diverge 
from Sanskrit and the Aryan languages, the philologist 
will discover that the most genuine and remarkable Indo- 
European family features still, and that, too, in a preemi- 
nent degree, exist under the surface, as is the case in the 
aspirated and unaspirated forms of nouns, etc. 

The Celts appear to have been the first Aryans to arrive 
in Europe, and their tongue forms the most western stem 
of the Indo-European languages. Indeed, the very name 
Ireland (which has been so often analyzed and explained) 
seems to mean simply the land of Ires or Eres — in other 
words, the country of the Aryes, that is, the "nobles," 
" warriors," " heroes." 



THE ORIGINAL LANGUAGE OF THE IRISH CELTS. 55 

A great many Celtic roots are identical with those of 
Sanskrit, and the Irish language possesses also very many 
words that are derived from or connected with such San- 
skrit roots as have been hitherto standing isolated, and 
could in no way be analyzed, classified, or accounted for 
in dictionaries. The Celtic roots are, moreover, for the 
greatest part, monosyllabic, like those of Sanskrit and the 
Indo-European languages. These roots are in the Irish, 
as well as in Sanskrit, always, at least in their original or 
primitive condition, of the nature of a verb. Also many 
substantives in Celtic (Gaelic and Kymric) are closely 
allied to Sanskrit roots. The system of derivation and 
composition of words is analogous, and often the same in 
Celtic and Sanskrit, 

A large number of Celtic compounds are such as can be 
explained only by Sanskrit, and must have existed already 
before the time when these languages branched from the 
common parent-stock. The whole system of grammatical 
forms in the Celtic is closely connected with Sanskrit, 
notwithstanding some changes which have occurred in the 
long process of time. The anomalies in Celtic can often 
find their full explanation only through Sanskrit, and also 
their elements can be derived in the last analysis only 
from Sanskrit. In the system of conjugation, the affinity 
between Irish and Sanskrit becomes particularly apparent. 
The power and facility of forming compounds is very 
great in Irish, and may fairly be compared with the Greek, 
German, and Sanskrit. These compounds display the 
richness, elegance, and flexibility of the Irish language; 



56 THE STORY OF ST. PATRICK. 

and it is especially in poetical productions that we meet 
in Irish with combinations of nouns which come very near 
to the much admired Sanskrit compounds. 

It is also worthy of remark that the other Celtic lan- 
guages here and there, Welsh excepted, possess nothing 
of this compared with the Irish. As already stated, the 
whole phonetic system of the Celtic group is intimately 
related with that of Sanskrit. 

But it is not so much in the Irish of the present day 
that all the resemblance, analogy, and relationship with 
Sanskrit, Zend, and the classic languages are most clearly 
to be seen. We have often to resort to the old Irish to 
obtain a full view of these manifold connections. Thus, 
we find there a complete declension, in many respects 
more so than in the Latin ; with five cases in the singular, 
four in the plural, and two in the dual. 

The Irish language is, moreover, very regular in its 
grammar. It has only such grammatical forms as are 
indispensable for defiDiteness and perspicuity. It has 
no indefinite articles, neither has Sanskrit or Arabic,* and 
some other languages. Irish has but one main past tense 
and one future. The same is the case with Hebrew and 
Arabic. 

The Irish is indeed the prominent and perfect language 
of the Celtic group. It surpasses in richness, beauty, and 
elegance many other languages, and among them even 
some of the most cultivated and best organized. In poet- 
ry and romance, in tales and songs, it displays its greatest 
charms and all its wonderful beauty. It has lost noth- 
ing of its excellence and perfection, notwithstanding the 



THE OlilGIXAL LANGUAGE OF THE IRISH CELTS. 57 

changes to which it has been subjected. Its intense en- 
ergy and power, its refined elegance, its exquisite beauty 
and marvelous flexibility, have made it possible to repre- 
sent by a most successful translation all the original per- 
fection of Homer's " Iliad," turned into Irish by the late 
Archbishop of Tuam. The Celtic is extremely rich in the 
words which have come down to us, with all their primi- 
tive freshness, in their unadulterated original form, and 
that from the remote ages of dim prehistoric times. 

The luxuriant lexical growth and richness of the Irish 
language are also apparent by the fact that, should all the 
existing glossaries, old and new, be added together, we 
should have at least thirty thousand words, besides those 
in printed dictionaries — a richness of vocabulary to which, 
perhaps, not a single living language can bear even a re- 
mote comparison, and for this reason it is the only Celtic 
tongue which has entirely escaped the subversive influence 
of the Roman rule and dominion. 

A comparison of Celtic and Sanskrit words would throw 
a clear light upon the relationship that exists between the 
two languages, but we can specify only a few. There is 
no cognate word in any Indo-European language to the 
Sanskrit verb taff, to go, but in the Irish we find it in tag, 
to approach, and in tigh, to come. In Sanskrit we have 
ira, earth, and in Irish, ire, field, land; in Sanskrit we 
have vasra, shelter, and in Irish, fosra, bed ; in Sanskrit 
we have ing, to move, in Irish we have ing, movement ; in 
Sanskrit we have dak, to burn, in Irish we have dagh, to 
burn; and so on. Hundreds of words are so similar as 
to leave no doubt that the Sanskrit and Irish are closely 



58 THE STORY OF ST. PATRICK. 

related in origin. And it should be remembered that al- 
though there are several dialects of the Irish, the written 
and especially the literary language has been compara- 
tively little affected by them, and has remained almost 
uniform and everywhere the same. 

The Irish language is therefore a venerable mother- 
tongue, superior to a great number of languages spoken 
on European soil — superior for its antiquity, its origi- 
nality, its purity, its remarkable pleasing euphony, and 
easy harmonious flow; its poetical adaptation, musical 
nature, and picturesque expressiveness ; its vigorous vital- 
ity, freshness, energy, and inherent power ; its local, sys- 
tematic, regular, and methodically constituted grammar; 
its philosophic structure and wonderful literary suscepti- 
bility. 

Many works exist in the Irish language, but chiefly only 
in manuscript. The principal collections of Irish manu- 
scripts are to be found in the Royal Irish Academy and 
in Trinity College, Dublin. The British Museum, the 
Bodleian Library, and several of the continental libraries 
of Europe also, contain numerous old and very valuable 
Irish manuscripts. 

It has been ascertained that a gi'eater number of valu- 
able ancient Irish documents are extant as manuscripts 
than either English or French or any European nation 
can boast of. A scholar in Germany has made an esti- 
mate, showing that it would take about one thousand 
volumes, in octavo form, to publish the Irish literature 
alone which is contained in the extant manuscripts from 
the sixth to the eleventh century. 



THE ORIGINAL LANGUAGE OF THE HUSH CELTS. 59 

It may also be of interest to record that the Celtic lan- 
guages constituted once a far-extending family of related 
tongues, which about two thousand years ago actually 
covered a larger ground than Latin, Greek, and German 
combined, and that many valuable works have been pub- 
lished to aid the learner in the study of these languages, 
but especially in acquiring a fair and thorough knowledge 
of Irish. 

But the literary productions in Irish are not only very 
numerous, they extend also to a wonderful variety of sub- 
jects and departments of mental conception and activity, 
such as poetry, history, laws, gi-ammar, etc., and it is a 
well-known fact that many legends of French and German 
poets in the middle ages derive their origin from Irish and 
other Celtic songs. 

The Irish epic literature is abundant, and of great inter- 
est. The Irish songs and poems of old were first preserved 
as oral traditions, and were at a much later period com- 
mitted to writing, afterward were variously combined, and 
appeared finally in a regular, well-connected form. 

In all the beautiful songs and Irish poems, stories, and 
romances there is a wonderful productiveness and origi- 
nality and a most surprising power of invention, such as 
we find in the oriental tales, which for so long a time were 
the delight of the whole western world. In lyric poetry 
the Irish literature has evinced, and always maintained, 
an astonishing superiority. Irish historians mention works 
written even in pagan times in Ireland ; and of these the 
most famous was the " Saltair of Tara," a work which has 
not come down to us, but is described as having been a 



60 2i/Ji,' STORY OF ST. PATRICK. 

complete collection of metrical essays and dissertations on 
the laws and usages of Ireland. Its author is said to have 
been Cormac MacArt, king of Ireland from 227 to 266 a.d. 
The "Book of Aichill" is one of the principal monu- 
ments of Irish jurisprudence. A part of the regulations 
and laws contained in this book are attributed to Cormac 
MacArt. 

The Brehon Code seems to be an embodiment and a 
collection of very ancient oral traditions and customs 
relating to law; and what increases its interest and im- 
portance is the fact that it is in no wise influenced by the 
Eoman system. Its language is of a very archaic type, 
the oldest form of Irish. 

It has been said that " had there come nothing down to 
us but this collection of laws, it would have been amply 
sufiBcient to testify to the antiquity of the old Irish civil- 
ization and literary culture." The original text of the 
Brehon Laws is of high antiquity. They were elaborated 
and committed to writing in the time of King Laogaire II., 
son of Niall of the Nine Hostages. This was done mostly 
at Teamhair (Tara). These judgments of pagan "bre- 
hons " are said to have been subsequently revised, remod- 
eled, purified, and changed on the conversion of the Irish 
to Christianity. These modifications are attributed to the 
influence of St. Patrick, under the guidance of a chief 
Druid. 

The Brehon Code seems to have maintained its author- 
ity among the native Irish for a period of twelve hundred 
years. As to the authors who were directly concerned 
with the elaboration of these laws, they were nine in num- 



THE ORIGINAL LANGUAGE OF THE IRISH CELTS. 61 

ber (" knowledge of nine persons " is tlie name given to it 
on that account) ; they were the nine pillars of the Senchas 
Mor, as the text says. 

The Brehon Code must impress the reader favorably by 
the refinement of its morals, as well as by the skill and in- 
genuity which are evinced in the discussion of the cases, 
the nicety of the distinctions, and the accuracy of the defi- 
nitions and classifications. Its judgments and penalties 
are, to a great extent, mild and human ; and in regard to 
various points a somewhat considerable latitude seems to 
be allowed. Some laws relating to damages done to or by 
animals, etc., remind us of some more or less analogous 
regulations in the Jewish " Mishna." There exists, also, a 
remarkable analogy with the laws of Manu and the legal 
customs of the Hindus ; not only in regard to fines, but 
particularly to the " Fasting," in certain cases, where the 
contending parties would go before the residence of the de- 
fendant and wait there without food for some time. This 
corresponds, in a measure, to the dherna, which was com- 
monly resorted to by the creditors in Hindustan, when 
they went to sit at the door of a debtor, rigorously abstain- 
ing from all food, and threatening to commit suicide by 
starvation ; intending thereby to compel the debtor to re- 
turn a loan, or fulfil his obligations toward the claimant. 

Since the first grammar of Irish language was made in 
the seventh century many gi'ammars and dictionaries have 
been published, which we need not enumerate, and there 
have been many prominent and successful workers in the 
domain of Celtic erudition through many centuries till the 
present. It must suffice to state that a professorship of 



62 THE STORY OF ST. PATRICK. 

the Irish language exists in Trinity College, Dublin, in the 
Queen's College at Belfast, in that of Cork, of Galway, the 
college of Maynooth, and in the Catholic University. 

A professorship of Celtic also exists in Paris, at the 
College de France, a chair which is very ably filled by 
Professor Jubaiuville. Also Professor Gaidoz lectures in 
Paris on the Celtic languages and literature. 

As a spoken language, the following statement in regard 
to Irish may be of interest. According to the census of 
1851, Irish was spoken exclusively by 319,602 persons, 
especially in the provinces of Connaught and Munster; 
while English as well as Irish was spoken by 1,204,688 
persons : thus, for nearly one fourth of the whole popula- 
tion of Ireland it was then still a living tongue. Twenty 
yeai's later, according to the census of 1871, 103,562 per- 
sons could speak the Irish only; and 817,875 persons 
spoke Irish and English. Nowadays it is especially among 
the rural classes and native landowners in Connaught, 
Munster, the remote parts of Ulster, the south of Leinster, 
as well as in the islands off the western coast of Ireland, 
that Irish is still retained as the every-day language in the 
family circles and the entire social relations at home. 

It is stated that members of old Irish families who dis- 
tinguished themselves in the armies of the Continent felt 
proud of their Gaelic mother-tongue, and continually used 
it in their intercourse, while it was also commonly spoken 
by the Irish soldiers in France, and in the American army 
during the War of Independence. No Roman legions in- 
vaded Ireland, although for its commerce, resources, and 
advanced state of civilization it was the most important 



THE ORIGINAL LANGUAGE OF THE IRISH CELTS. 63 

of all the Celtic countries. Tacitus informs us that the 
Irish seaports were better known through commerce, and 
were more frequented by the merchants, than those of 
Britain. Historians also tell us that Ireland retained its 
Celtic institutions, laws, and literature for more than 
twelve hundred years, after all the other Celtic countries 
had been subjugated and transformed. Education, cul- 
ture, and learning gained more and more ground among 
the Irish ecclesiastics ; and a school founded at Armagh 
and another at Bangor became far-famed and renowned 
throughout all Europe. In the early part of the middle 
ages, Ireland, which was at that time spoken of as the Isle 
of Saints, was regarded as a center of light and intelligence, 
and was the focus of a remarkable literary and Christian 
activity. Ireland soon enjoyed the fame of being the most 
enlightened country of all western Europe. It then had 
the best scholars and the most advanced condition of learn- 
ing. More than any country of Europe, it was particularly 
among the Irish that men of acute minds and extensive 
knowledge, and real philosophers, were found. It was also 
in Ireland that literature and philosophy of the highest order 
were taught, and the Saxons from all places flocked to Ire- 
land as the great emporium of letters. The Irish monks, 
more than any others, were especially esteemed for their ex- 
traordinary artistic skill. There is preserved in the library 
of Trinity College, Dublin, the " Book of Kells," which is 
written in Latin, and competent writers declare it is the 
most exquisite specimen in the world of that minute and 
intricate style of illuminating in which the Irish excelled 
and were the foremost among all others. 



64 THE STORY OF ST. PATH ICE. 

But space will not permit us to extend these observa- 
tions on the language of the Celts. It must suffice for 
our object to record our opinion that had the Irish lan- 
guage been appreciated at the proper time, and gospel mis- 
sionaries having the spirit, tact, and courage of Ireland's 
patron saint been sent among the people, Ireland to-day- 
might have been throughout its whole length and breadth 
a united, prosperous, happy, rejoicing people. But the 
error was made of not giving the gospel to the people 
in the language of Erin Mavourneen acusJda Machree — the 
language, a century or two back, of several millions of the 
inhabitants of the island. The gospel has been given to 
other nations in their native tongue, why not to Ireland ! 
— given not partially and spasmodically, but generally and 
continuously wherever the Irish language was spoken. 
There is no language more expressive of the finer feelings 
of the soul than the Irish, and no people more susceptible 
to good impressions than they are when approached in the 
proper manner and their confidence gained. Every true 
lover of the gospel and of human souls must therefore 
wish that the truth as it is in Jesus may be proclaimed to 
every man in the language in which he was born. 

And oh ! be it heard in that language endearing. 

In which the fond mother her lullaby sung. 
Which spoke the first lispings of childhood, and bearing 

The father's last prayer from his own silent tongue ; 
That so as it breathes the pure sound of devotion. 
And speaks with the power that still'd the rough ocean, 
Each breast may be calmed into gentle emotion, 
And Erin's wild harp to hosannas be strung. 



CHAPTER VI. 

THE PEOGRESS OF CHRISTIANITY BEFORE THE TIME OF PATRICK. 

• 'Tis 'onilt on a rock, and the tempest may rave ; 
Its solid foundation repels the proud wave. 
Though Satan himself should appear in the van, 
Truth smiles at the rage of the infidel clan. 

"Like the sun going forth" in his mighty career, 
To gladden the earth, and to illumine each sphere, 
The chariot of Truth shall in majesty roll 
O'er climate, isle, ocean, to each distant pole. 

A glorified course it shall nobly pursue, 
Encircling with radiance both Gentile and Jew ; 
And millions of heathens, their idols despising. 
Shall bask in the light, and exult in its rising. 

The shadows that cover the regions of Ham 
Shall vanish, or flame with the light of the Lamb ; 
Each lovely green island that gems the salt wave 
His truth shall convert, his philanthropy save. 

Marsden. 

Jesus Christ was the flower, the fulfilment, and perfec- 
tion of all that was in Judaism. His system of refigion 
under this dispensation was founded upon himself, was 
inaugurated in Jerusalem on the day of Pentecost, and 
was designed to gather into one the children of God that 
are scattered abroad in every nation under heaven. The 

65 



66 THE STORY OF ST. PATRICK. 

followers of Christ obtained their name " Christians " at 
Antioch in Syria ; and the first city in the world which 
openly professed Christianity and built the first church 
edifice was Edessa, or Osroboena, in the north of Mesopo- 
tamia, very near the river Euphrates. 

It was therefore in the East, and not in the West, that 
Christianity as a religion was founded, obtained its most 
venerable and abiding name, inaugurated its commence- 
ment, began to disseminate its principles, and to spread 
far and wide its blessings. 

The Apostles in person widely spread this Christianity. 
The last words uttered by Christ on earth seemed to en- 
join this course. His words were these: "Ye shall be 
witnesses unto me both in Jerusalem, and in all Judea, 
and in Samaria, and unto the uttermost part of the earth." 
In accordance with this injunction of the Master the Apos- 
tles soon commenced their missionary tours as pioneers of 
a new faith, whose duty it was to carry it far and near, 
and whose geographical field of action was literally the 
w^orld. Jerusalem was, however, their common and habit- 
ual headquarters. It was there Paul met Peter by appoint- 
ment. It was there, fourteen years afterward, that Paul 
and Barnabas went to communicate to the other pillars of 
the church their mode of addressing the gospel to the 
Gentiles. It was there that the Apostles, with the elders 
and brethren, met in solemn conclave and established the 
great canon which absolved the Gentiles from the practice 
of circumcision. It was Jerusalem that was probably a 
center for charitable contributions (Acts xi. 27-30 ; Rom. 
XV. 26; ICor. xvi. 3). 



CHRISTIANITY BEFORE THE TIME OF PATRICE. gy 

It will be tlius seen that Christianity had a local central 
position in and around the cradle of its birth. The Medi- 
terranean Sea afforded the silver border on one side the 
lands of its early life. Palestine, Asia Minor, southern 
Europe (including Greece, Italy, and southern Gaul), and 
northern Africa (including Egypt and Numidia) were the 
first countries subdued by the power of the gospel. It 
was planted in the very heart of the world's greatest civil- 
ization as well as of its greatest superstition and heathen- 
ism. In the soil where Greek and Latin culture attained 
its greatest glory and reached its highest victories there 
Christianity ascended the throne, showing it was the power 
of God and the wisdom of God. During these earliest 
years of its history it experienced opposition from Juda- 
ism on the one hand, and heathenism, backed by national 
pride and arrogance, on the other. For two hundred and 
forty-nine years, with short intervals of peace, it struggled 
with severe persecutions, and produced the grandest heroes 
the world has ever known. It went on extending its terri- 
tories and entering upon new fields and countries to sub- 
due the powers of sin. It moved west and north into the 
heart of Europe, to Italy, Spain, France, Britain, Germany, 
Scandinavia, and Russia, and wherever it went it conferred 
blessings and won victories. 

It is impossible to fix the exact date when the gospel 
was first introduced into Britain, nor can the channels 
through which it came be determined with certainty. 
There is reason to believe that the gospel came to Britain 
chiefly in the track of commerce. The Tyrians traded 
with Britain for ages before the Christian era. The Car- 



(J8 THE STORY OF ST. FATE ICE. 

thaginians, after the capture of Tyre by Alexander, inher- 
ited for a time the commerce of Britain. The Greeks, 
first as rivals and then as successors to the Carthaginians, 
took possession of the exports and imports of Britain. 
Marseilles, a Greek colony in France, said to have been 
founded five hundi-ed years before Christ, was the grand 
depot to which the tin, lead, and skins of Britain were 
conveyed, and from which they were transported to all 
parts of the world with which the Greeks had commercial 
relations. The conversion of many Greeks in early Chris- 
tian times accomplished much for the spread of the gos- 
pel, and even through business relations that intelligent 
and resolute people sometimes rendered gi-eat service in 
extending Christ's kingdom. "We have reason to believe 
that Greek Christians, buying their tin and lead, compas- 
sionated the idolatrous Britons who exported these scarce 
metals, and preached Christ unto them. 

The first known church in France was founded by 
Greeks, and in 177 a.d. the Christians of Vienne and Lyons 
were sorely persecuted. After the persecutions ceased the 
surviving Christians wrote a long account of their suffer- 
ings to their Phrygian brethren ; this record of their suf- 
ferings was sent to their fellow-believers in Asia Minor. 
These Greek Christians, both in France and in the East, 
gave effective help to the evangelization of Britain. The 
peculiarity of the British churches is evidence that their 
origin was from the churches of Asia Minor and not from 
Rome. The commercial intercourse existing between Brit- 
ain and Asia Minor made it quite possible that this should 
have occurred, and it is well known that these churches 



CHKISTIANITY BEFORE THE TIME OF PATRICK. 69 

were ecclesiastically independent, and long withstood the 
authority of the Eomish papacy. It must be remembered, 
too, that every believer in early times proclaimed the gos- 
pel wherever men would listen, and that often then the 
Holy Spirit came in more than pentecostal power, turning 
pagans in teeming multitudes to Christ and his cross, and 
setting their weapons upon their idols. By these means 
the whole of south Britain was brought to the Saviour 
without a historical trace of any great missionary leader. 

One historian in the early centuries tells us that about 
63 A.D. the gospel sent its beams of light into the British 
Isles and produced fruit that lived in Christian hearts; 
another distinguished writer, of the second century, gives 
a list of countries into which the gospel had been carried, 
and uses these words, " parts of Britain not reached by 
the Romans, but subjugated to Christ"; and still an- 
other writer, of the third century, says that believers in 
Christ crossed the ocean into those islands called British ; 
another historian, of the fourth century, writes that the 
first heralds of the cross persuaded not only the Romans, 
etc., but Britons, etc., to embrace the religion of Him who 
had been crucified ; and Lucian, a British king, is declared 
to have been a Christian in 180 a.d. 

It is impossible, as we have said, to assert with any 
certainty by what means Christianity made its way into 
Britain. Eusebius, it is recorded, certainly believed the 
Britons were converted as early as the apostolic age, and 
uses these words : " The Apostles preached the gospel in 
all the world, and some of them passed beyond the ocean 
to the Britannic Isles." Another writer asserts that " Aris- 



70 ^HJ^ STORY OF ST. PATRICK. 

tobulus, one of the seventy," brought Christianity into 
Britain ; and another maintains that Claudia, the wife of 
Pudens, mentioned in 2 Tim. iv. 21, was a British princess. 
Another eminent historian says that Joseph of Arimathea 
brought the gospel to Britain. Others assert that Chris- 
tianity was introduced there by the Apostle Peter; others, 
by the Apostle Paul ; others, by James the son of Zebedee ; 
and others, by Simon Zelotes. A careful historian, who 
has examined each of these averments, concludes thus: 
"By all this, it doth not appear that the first preachers 
of the gospel in Britain did so much as touch at Rome, or 
received any command or commission from that quarter 
to convert Britain." 

It should be stated that the diflSculty of ascertaining 
who did inaugurate Christianity in Britain arises from the 
fact which the earliest of all the English historians asserts, 
viz., that the early records of the country were all destroyed 
by wars, and everything had to be gleaned from foreign 
sources and from the narratives of exiles. 

There is, however, sufficient gi'ound for concluding that 
Britain was the first of all islands that received the light 
of Christ's religion, even though it may not have been, as 
one learned professor of church history maintains, as early 
as five or six years after Christ's ascension. But whenever 
the gospel reached Britain, it may be confidently asserted 
that it came in a direct line from the Asiatic churches. 
Indeed, one of the most erudite and unwearied historians 
maintains that devout men from Asia established Chris- 
tian discipline among the ancient Britons. There must 
have been an organized Christian church in Britain in the 



CHRISTIANITY BEFORE THE TIME OF PATRICK. 7I 

beginning of the fourth century, for there were British 
Christian bishops at the Council of Aries in 314 a.d. One 
of these bishops was from Wales. 

At that time the Irish had possession of many places in 
west and south Britain, and must have come in contact 
with Christians. These Christians were more numerous 
and the church better organized in south Wales and south- 
west Britain, where the Munster or southern Irish were, 
than in north Wales, held by the Scots proper. 

Christianity may therefore have found its way into 

Munster some time in the fourth century, and although 

no organized church may have existed in Ireland before 

the advent of St. Patrick, there may have been several 

Christian communities in the south of Ireland, and it is 

almost certain that the church founded by St. Patrick 

was identical in doctrine with the churches of Britain and 

Gaul, and others that had received the gospel through 

the same instrumentality. These may have resembled the 

primitive church, whose chief traits are set forth in these 

lines : 

Happy the souls that first believed, 
To Jesus and to each other cleaved ; 
Joined by the unction from above 
In mystic fellowship of love. 

Meek, simple followers of the Lamb, 
They lived and spake and thought the same, 
Brake the commemorative bread. 
And drank the spirit of their Head. 



To Jesus they performed their vows, 
A little church in every house ; 



72 THE STORY OF ST. PATRICK. 

They joyfully conspired to raise 
Their ceaseless sacrifice of praise. 

With grace abundantly endued, 
A pure, believing multitude, 
They all were of one heart and soul, 
And only love inspired the whole. 

Historians did undoubtedly discover traces of Chris- 
tianity in Ireland before the coming of Patrick — as in 
the case of Cormac MacArt, the gi*eat reforming king of 
the third century, who certainly renounced druidism, and 
who gave, as his final testimony to his belief in Christian- 
ity, his dying orders not to bury his body in a cemetery of 
idolaters, but to lay it elsewhere, with his face toward the 
east ; and also, in the case of St. Kieran of Saigir, who was 
probably born in 352, and who was called the first-born of 
the saints of Ireland. His memory still survives on the 
island of Cape Clear, whose shore bears the name of St. 
Kieran's Strand, and his kinsmen, who owned the adjoin- 
ing land, are characterized as " the first who believed in 
the cross, and gi-anted a site for a church." The ruins of 
a small church, called Kilkieran, still exist in that locality. 

To Patrick, however, belongs the undoubted honor of 
having been " the Apostle of Ireland," and the true founder 
of the Christian church there. There may have been occa- 
sional and isolated efforts to evangelize some parts of Ire- 
land before his time; but Christianity was practically 
unknown there before the arrival of Patrick. By his 
efforts, and through his instrumentality, the gospel was 
preached, multitudes were converted, preachers commis- 
sioned, and churches built over a wide area. His story, 



CHRISTIANITY BEFORE THE TIME OF PATRICK. 73 

divested of fabulous accretions, is deeply interesting, and 
one of the most remarkable chapters in the history of 
Christ's kingdom upon the earth. 

There are probably a dozen lives of St. Patrick written 
in the early centuries, but none earlier than the middle of 
the seventh century; and all these lives contain many 
incredible statements, while fable and legend abound in 
their pages. He, therefore, who would write a truthful 
statement concerning Patrick must depend chiefly on his 
own writings, described by Sir Samuel FergusoD as " the 
oldest documents in British history." 

Glorious things of thee are spoken, 

Zion, city of our God ; 
He whose word cannot be broken 

Formed thee for his own abode. 
On the Rock of Ages founded, 

What can shake thy sui'e repose f 
With salvation's walls surrounded. 

Thou mayst smile at all thy foes. 



CHAPTER VII. 

pateick's birthplace and bieth. 

O Caledonia, stern and wild, 

Meet nurse for a poetic child ; 

Land of brown heath and shaggy wood, 

Land of the mountain and the flood, 

Land of my sires ! what mortal hand 

Can e'er untie the filial band 

That knits me to thy rugged strand ! 

There is no historical data upon which to base a cor- 
rect conclusion regarding the year, the month, or the day 
of the month upon which Patrick was born. The year 
has varied from 373 to 396. The month — well, it may be 
said of it as was said of Moses's sepulcher, " no man know- 
eth of it until this day." The day of the month — there is 
no more certainty regarding this than there is regarding 
the year or the month. The nearest approach to fixing 
the day of his birth is contained in the following facetious 
lines, furnished the writer by a friend who has ransacked 
all history to find the day. The lines are from the pen of 
Samuel Lover. 

On the eighth day of March it was, some people say. 
That St. Patrick at midnight he first saw the day ; 
While others declare 'twas the ninth he was born. 
And 'twas all a mistake, between midnight and morn ; 



PATBICK'S BIRTHPLACE AND BIRTH. 75 

For mistakes will occur in a hurry and shock, 
And some blamed the baby and some blamed the clock ; 
Till, with all their cross-questions, sure, no one could know 
If the child was too fast or the clock was too slow. 

Now the first faction fight in ould Ireland, they say. 

Was all on account of St. Patrick's birthday ; 

Some fought for the eighth, for the ninth more would die, 

And who wouldn't see right, sure, they blackened his eye ! 

At last both the factions so positive grew. 

That each kept a birthday, so Pat then had two. 

Till Father Mulcahy, who showed them their sins. 

Said no one could have two birthdays but a pair of twins. 

Says he, " Boys, don't be fighting for eight or for nine, 
Don't be always dividing, but sometime combine. 
Combine eight with nine, and seventeen is the mark. 
So let that be his birthday." "Amen," says the clerk. 
If he wasn't a twin, sure, our history will show 
That at least he is worth two saints that we know. 
Then they all got blind drunk, which completed their bliss, 
And we kept up the practice from that day to this. 

Though it may be difficult, if not impossible, to deter- 
mine the exact date of Patrick's birth and death, the place 
of his birth, or, to be more accurate, where his father 
lived, has been told by himself. However, here are the 
opening words of the " Confession " : " I, Patrick, a sinner, 
the rudest and the least of all the faithful, and most con- 
temptible to very many, had for my father Calpornius, a 
deacon, a son of Potitus, a presbyter, who dwelt in the 
village of Bannavem Tabernise, for he had a small farm 
hard by the place. I was taken captive. I was then nearly 
sixteen years of age. I did not know the true God, and I 
was taken to Ireland in captivity with so many thousand 



76 THE STORY OF ST. PATRICK. 

men, in accordance with our deserts, because we departed 
from God." 

Scholars are now almost unanimous in placing Banna- 
vem TabernisB in the neighborhood of Dumbarton on the 
Clyde. In two distinct places in his " Confession " Patrick 
speaks of going to, and being with, his parents in the 
Britains. 

In the fourth century, it must be remembered, Britain 
was divided into five provinces, called Britannia Prima, 
Britannia Secunda, Maxima Csesarienses, Flavia Caesari- 
enses, and Valentia. Using the plural when referring to 
Britain was therefore strictly accurate during Patrick's 
life, for shortly after his death these divisions were oblit- 
erated and the country was unified. 

There is a lonely rugged rock on the river Clyde in 
Scotland which is crowned with a castle, and thus rises 
about three hundred feet above the water. It was once 
called Alcluyd, the Rock of the Clyde. The same name 
was given to a fort on its top and to a town at its foot. 
There the ancient Britons resisted the northern Scots and 
Picts. The river there was often reddened with the blood 
of the contending parties. 

The Romans had subdued the Britons, who looked 
afterward to their conquerors for defense. The Romans 
made a stronghold of this rock, and built a wall from it 
across the country to the Frith of Forth. A large British 
population from Cumberland, England, came in very early 
times into Dumbarton, Scotland. From these settlers 
the kingdom of Strathclyde was formed. This comprised 
the country between the Clyde and Solway governed by 



PATRICK'S BIRTHPLACE AND BIRTH. 77 

princes of its own, and having the fortress town of Alclyde 
or Dumbarton for its capital. Its people maintained their 
own sovereignty until 1124, when the country was united 
to the Scottish kingdom under David I. Dumbarton in 
Scottish Gaelic is Dun Boreatuin, the city of the Britons. 
It formed the western termination of the Roman wall, 
built by Agricola a.d. 80, which extended from the Frith 
to the Clyde. 

Patrick's birth therefore took place in or near Dumbar- 
ton, among the Strathclyde Britons, and though the place 
of his birth is now in Scotland, yet for centuries before 
Patrick was born and for centuries afterward the place be- 
longed to the Britons, from whom Patrick himself sprung. 

Dumbarton town is situated at the confluence of the 
rivers Clyde and Leveu, fourteen miles from Glasgow. 
The site was used as a naval station by the Romans, who 
called it Theodosia, and the arable lands around are com- 
posed of rich black loam, gravelly soil and clay, and the 
. farmers thereon are thrifty and prosperous. The situa- 
tion of Dumbarton Castle is eminently picturesque. The 
buildings composing the fort are perched on the summit of 
a rocky mount, shooting up to the height of two hundred 
and six feet sheer out of the alluvial plain on the east side 
of the river Leven. To the east of the castle there are 
rocky eminences on the verge of the Clyde, of a similar 
form, though less isolated. The Rock of Dumbarton 
measures a mile in circumference at the base. It dimin- 
ishes in breadth near the top, which is cloven into two 
summits of different heights. The rock is basalt and has 
a tendency to columnar formation. Some parts of it have 



78 THE STORY OF ST. PATRICK. 

a magnetic quality. The fortress, naturally strong, pos- 
sesses several batteries, which command a very extensive 
range. The defenses are kept in constant repair, and a 
garrison is maintained in the castle. Four miles from 
this town toward Glasgow, on the line of the old Roman 
wall, is the modern town of Kilpatrick, which claims to be 
the birthplace of St. Patrick. 

In confirmation of the statement that Dumbarton was 
the birthplace of Patrick, it may also be adduced that in 
the old hymn of Fiacc it is said that Patrick was born in 
Nemthur, and in the margin the writer states that " that 
is a city which is in north Britain — viz., Ailcuide," — the 
ancient name of Dumbarton. Other writers in the early 
centuries designate the same village as the place of his 
birth. In giving an account of himself Patrick does not 
tell where he was born, but simply relates that his father 
dwelt at Bannavem TabernisB, where he also was living 
when he was taken captive. Bannavem means the river's 
mouth, and the sheds, shops, and houses of entertain- 
ment set up for the accommodation of the Roman armies, 
whether of the temporary or stationary kind, were called 
Taberniae. Here was his home, and of this place he was 
most probably a native. It may be that Patrick could 
have pointed it out to some friend, as the poet did the home 
of his early youth, and could have expressed similar feel- 
ings and resolves regarding it : 

You see the slender spire that peers 
Above the trees that skirt the stream — 

'Twas there I passed those early years 
Which now seem like some happy dream. 



PATRICK'S BIRTHPLACE AND BIRTH. 79 

You see the vale which bounds the view — 
'Twas there iriy father's mansion stood 

Before the grove, whose varied hue 
Is mirrored in the tranquil flood. 

There's not a stone remaining there, 

A relic of that fine old hall ; 
For strangers came the spot to share. 

And bade the stately structure fall ! 
But now, if Fortune proves my friend. 

And gives me what may yet remain, 
In that dear spot my days to end 

I'll build a mansion there again. 

Douglas Thompson. 

Or it may be, that as he considered himself one of " the 
chief of sinners " when he wrote his " Confession," in which 
he gives an account of himself, he may have felt that he 
was unworthy of any birthplace, and did not clearly define 
it. In his old age he thought more of his home in the 
heavens ; and he may have entertained sentiments regard- 
ing his birthplace, as Severinus, a missionary on the banks 
of the Danube in the fifth century, did when he expressed 
himself in these words : " What pleasure can it be for a 
servant of God to specify his home or his descent, since 
by silence he can so much better avoid all boasting? I 
would that the left hand knew nothing of the good works 
which Christ grants the right hand to accomplish, in order 
that I may be a citizen of the heavenly country. What 
need you know, my earthly country, if you know that I 
am truly longing after the heavenly ! But know this, that 
God has commissioned me to live among this heavily op- 
pressed people." 

And as an Irish barrister, Charles Phillips, said of Wash- 



30 THE STORY OF ST. PATRICK. 

ington, so it may be said of Patrick : " It matters very little 
what immediate spot may be the birthplace of such a man. 
No people can claim, no country can appropriate, him — 
the boon of Providence to the human race. I almost bless 
the convulsion in which he had his origin. In the produc- 
tion of such a man it does really appear as if Nature were 
endeavoring to improve upon herself, and that all the vir- 
tues of the ancient world were but so many studies pre- 
paratory to the patriot of the new." 

Such language applied to Patrick would almost appear 
to be an emanation from Blarney Castle, until you have 
thoroughly studied Patrick himself. 

Why should we count our life by years. 

Since years are short and pass away ! 
Or why by fortune's smiles or tears. 

Since tears ai-e vain and smiles decay ? 
Oh ! count by virtues — these shall last 

When earth's lame-footed race is o'er; 
And these, when earthly joys are past. 

May cheer us on a brighter shore. 

S. J. Hall. 



CHAPTER VIII. 

PATRICK'S PARENTAGE. 

His hair was like silvery amber, 

Strangely floating and fine, 
And soft as the down of the thistle 

That rolls in the autumn shine ; 
His eyes were lucent, supernal, 

Of a mournful, angel blue, 
And his skin like a tender roseleaf, 

With pulsing and inner hue. 

How often by night, how often 

He knelt by the window-sill 
While the tears of his prayer and his longing 

Over his cheek fell chill. 
And the billows of forest and mountain 

Seemed murmuring with his breast. 
And the rush of the mountain river 

The cry of his own unrest. 

In the wilderness' lonely border 

He roamed like a spirit-child, 
And kneeled under mossy ledges 

In his chosen chapels wild ; 
And the voice of his adoration 

Thrilled through the silence dim. 
Till the hermit thrush from her cloister 

Poured a serene, sad hymn. 

We know nothing of Patrick's ancestry farther than 
two removes back. He himself tells us that he was the 

81 



82 THE STORT OF ST. PATRICK. 

grandson of Potitus, the presbyter. These few words show 
that his blood was good. If Patrick had thought that 
his clerical ancestor had disgi'aced himself by marriage he 
would not probably have written that he was a minister 
of God's Word. But this he does in his " Confession," or 
creed, which was written when he was well advanced in 
years, so that even in his old age he did not believe in the 
celibacy of the clergy. 

Of Potitus we can learn nothing except that his office 
was held in high esteem in his times. He was most likely 
a presbyter of the early British church, for his name does 
not prove that he was a Roman, as native names were 
often Latinized by the historian, as Patrick's own native 
baptismal name, Succath, was changed to Patricius, or 
Patrick. It is more likely that Potitus, Patrick's grand- 
father, was a Briton by birth, and that he studied the 
Scriptures and prayed in the little British kil, or church, 
at Alcluyd, and at its door preached to the people. He 
doubtless answered the description of the good pastor that 
Goldsmith describes in the following lines : 

In his duty prompt, at every call. 

He watch'd, and wept, and felt, and pray'd for all. 

At church, with meek and unaffected grace. 

His looks adorn'd the venerable place ; 

Truth from his lips prevail'd with double sway, 

And fools, who came to scoff, remaiu'd to pray. 

At some period a kil, or church, was located near the 
spot where St. Patrick was born. It may have been close 
by the same cottage, for there it seems a kirk, or church, 
grew up, which the people of later days called Kilpatrick, 



PATRICK'S PARENTAGE. §3 

in honor of the great missionary who was born at the 
place. 

Potitus seems to have lived to a good old age, and to 
have been worthy the respect of his gi-andson. It is some 
proof of his excellent family government that he reared a 
deacon. That deacon was Calpornius, the father of Pat- 
rick. If this deacon belonged to the Romish order of or- 
dained clergy, he did not entertain Roman notions of celi- 
bacy, for he also took a wife and reared a family, of which 
" our Patrick " was the most notable child. 

But Calpornius was most probably a deacon in the 
evangelical British church at Alcluyd, a church that was 
not regulated after the Roman model of the present day, 
but sought to foUow the order of the primitive church, 
without, it may be, having any perfect system of church 
government. But Patrick's father was also a decurio, as 
he himself also tells us. The decurio was a magistrate 
and counselor in the Roman colonies in Britain, and the 
office conferred a high rank on those who held it : they 
were members of the court and counselors of the city, and 
must have a certain amount of property. Such was the 
law of Constantine for the wealthy decurios. Such a man, 
then, was Patrick's father, honored both in the church and 
state, and we may fairly conclude that Calpornius ruled 
in the state like a good deacon of the church. 

We know nothing of Patrick's mother, except that tradi- 
tion informs us that her name was Conchessa, and tradi- 
tion has it that she was a sister of Martin, Archbishop of 
Tours, and the founder of monasteries in western Europe. 
Dr. McGlinn says she was a Frenchwoman, that Patrick's 



84 THE STORY OF ST. PATRICK. 

father was a German, that Patrick himself was a native 
Scotchman, and by adoption an Irishman. In a tract on 
" The Mothers of the Saints in Ireland," she is represented 
as a Briton. But whoever she was, we can readily believe 
she was " a woman superior to the majority of her sex," 
and that she endeavored to instill into the heart of her 
son the doctrines of Christianity. In her home, piety was 
doubtless displayed as described in the following lines : 

Lo, where yon cottage whitens through the green, 
The loveliest feature of a matchless scene. 
Beneath its shading elm, with pious fear, 
An aged mother draws her children near. 
While from the Holy Word, with earnest air, 
She teaches them the privilege of prayer. 
Look, how their infant eyes with rapture speak ; 
• Mark the flush lily on the dimpled cheek ; 
Their hearts are filled with gratitude and love. 
Their hopes are centered in a world above. 
Where, in a choir of angels, faith portrays 
The loved, departed father of their days. 

R. Dawes. 

Such was the ancestry of Patrick according to the most 
reliable authorities. 



CHAPTER IX. 

THE OFrtCIAL POSITIONS OF PATRICK'S GRANDFATHER AND 
FATHER. 

Thou must be true thyself, 

If thou the truth wouldst teach ; 

Thy soul must overflow, if thou 
Another's soul wouldst reach ; 

It needs the overflow of heart 
To give the lips full speech. 

Think truly, and thy thoughts 

Shall the world's famine feed ; 
Speak truly, and each word of thine 

Shall be a fruitful seed ; 
Live truly, and thy life shall be 

A great and noble creed. 

It may be profitable to digress for a moment to consider 
more fully what is involved in this statement that Patrick 
himself makes in connection with his father and grand- 
father's name. The former, his father, Calpornius, was a 
deacon, and the latter, Potitus, his grandfather, was a 
presbyter. Botli, therefore, if it is claimed to be so, were 
clergymen in the church of that time, and both were mar- 
ried, as the Apostle Peter was, for we are told in Matthew's 
Grospel, viii. 14, " When Jesus came into Peter's house he 
saw his wife's mother laid, and sick of a fever." 

The Brehon Laws, of which we have given some ac- 

85 



g(5 THE STORY OF ST. PATRICK. 

count, and under which Ireland was governed at the period 
of which we write, constantly assume the marriage of the 
clergy. These laws state that if a clergyman fell into sin 
he could be restored to office in three days if he were 
penitent, and was the husband of one wife ; but if he were 
unmarried he could not recover his position. Married 
clergymen were therefore more favored by the- law than 
if they were single. And as an additional evidence that 
clergymen married in those days, there are directions 
given in the canons of an Irish synod respecting the dress 
of a clergyman's wife. The old annals of the Irish church 
record that an eminent clergyman at Clonmacnois was 
married, and that his father, grandfather, and great-grand- 
father, who were clergymen, were all married men. In the 
primitive Christian church the state of celibacy began to 
be extolled as holier than matrimony as early as the sec- 
ond century. The early fathers especially commended it, 
and cited, though erroneously, the example of St. Paul, as 
showing that it was, for the clergy, the better condition. 
Still there was no law or uniformity of opinion on the 
subject, and it was not until the fourth century that even 
the higher clergy began generally to live in celibacy. Near 
the close of this century Pope Siricius forbade all priests 
to marry, and all who had married previous to ordination 
were commanded to put away their wives. The Council 
of Tours in 566 ordered that all priests and deacons who 
persisted in retaining their wives should be suspended 
from office for a year ; and the Emperor Justinian declared 
all children born to a clergyman after his ordination to be 
illegitimate and incapable of inheritance. 



PATRICK'S GBANDFATHEB AND FATHER. §7 

The Eastern church, on the other hand, always opposed 
this doctrine, and the Council of Constantinople in 692 
condemned it as heretical. The orthodox Greek Church 
has therefore always sanctioned the marriage of priests. 
The opposite doctrine, however, was only established in 
the Romish Church after many orders and interdictions, 
extending over several centuries. At last, in the eleventh 
century, it was ordered that any priest living with a wife 
should be excommunicated. Even this not being regarded 
as sufficient, Pope Gregory VII. finally carried the point 
by deposing all married priests and excommunicating all 
laymen who upheld them in the exercise of their spiritual 
functions. This decree met with violent opposition in all 
countries, but Gregory succeeded in carrying it out with 
the utmost rigor, and thus the celibacy of the Roman clergy 
was at last established and has since continued. 

We learn from St. Patrick's statement that it was not 
considered in those days inconsistent with the profession 
of a clergyman to hold a secular office. Patrick tells us 
in his "Epistle to Coroticus" that his father, though a 
deacon — a clergyman — held a secular office. Besides pos- 
sessing a farm, he informs us that he was a decurio, or 
member of a local town council, a Roman institution which 
at this time existed everywhere in the empire. This sim- 
ple statement is a strong proof of the authenticity of the 
epistle in which the term occurs, for soon after Patrick's 
death the institution to which he refers disappeared in 
Britain. 

The fact that Calpornius, a clergyman, held a farm, and 
was a local town councilor, conflicts in no way with the 



gg THE STOEY OF ST. PATRICK. 

•usages of the time. It is certain that in the early centu- 
ries clergymen, of whatever name, earned their bread by 
their own toil, as Paul did. The history of those days 
makes it plain that clergymen cultivated farms, kept shops 
and banks, acted as physicians, shepherds, smiths, and 
artificers of all kinds. Hatch, a celebrated historian and 
lecturer, tells of one clergyman who was a weaver, of an- 
other who was a shepherd on the mountains of Cyprus, of 
another who practised in the courts of law, of another who 
was a silversmith, and of another who was an innkeeper 
at Ancyra. Patrick's own nephew, though a clergyman, 
was a pilot, and of those clergymen who were Patrick's 
companions one was a smith, and another was a maker of 
satchels for books. Patrick himself was poor, and per- 
formed gratuitously the functions of his calling, as did the 
Apostle to the Gentiles. There is no evidence in early 
Christian literature that the pursuit of a secular calling 
was incompatible with the office of the Christian ministry. 
The proposal of the Montanists to pay a fixed salary to 
the clergy was condemned as an innovation alien to all 
prevailing usage. Salaries to clergy and their withdrawal 
from secular calling came into the church when it was los- 
ing its spirituality. 

Lives of great men all remind us 
We can make our lives sublime ; 

And, departing, leave behind us 
Footprints on the sands of time — 

Footprints that perhaps another, 
Saihng o'er life's solemn main, 

A forlorn and shipwrecked brother. 
Seeing, shall take heart again. 

H. W. Longfellow. 



CHAPTER X. 

PATRICK'S BAPTISM AND EAELY LITE. 

" Come, dearest, come, the Sabbath bell 
Hath almost rung its closing knell; 
Give me our babe, and haste away, 
With gladness on its christening-day." 

Yet still the youthful mother prest 

Her first-born darling to her breast, 

And, careful o'er the grassy way 

That 'tween the church and cottage lay, 

The precious burden chose to take. 

Scarce breathing, lest its sleep should break. 

And now while holier thoughts prevail 

Her chasten'd beauty, lily-pale. 

The fervor of the prayer that stole 

In new devotion from her soul 

Gave brighter charms to brow and cheek, 

Such as an angel's love might speak. 

Close in her steps an aged pair. 

With furrow'd face and silver hair. 

Press toward the font, intent to see 

The honor done to infancy. 

The rite is o'er, the blessing said, 
The first-born finds its cradle-bed. 
Young mother ! prompt must be thy part 
To pour instruction o'er his heart ; 
For scarce upon our infant eyes 
The sprinkled dew of baptism dries 
Ere the thick frost of manhood's care 
And strong death's icy seal are there. 

Mrs. L. H. Sigourney. 



90 'J^BE STORY OF ST. PATRICK. 

Infant baptism was observed both by the British and 
Oriental Christian churches, and as there was not in those 
days the same stately and refined mode of observing this 
sacred ordinance as in the present age, in fonts and sil- 
ver bowls set for the purpose in the churches, the child 
was carried by the parents to a well or spring or running 
stream near the church, and there the ordinance was ad- 
ministered. Churches were usually located in those days 
near a river or spring, and if this could not be conve- 
niently done, a well was dug, so that the people assembled 
for worship might have the means ready for quenching 
their thirst and that of their cattle, as well as for other 
purposes. It was at such places, and by the outpouring 
of water from the hand or from a small vessel, that num- 
bers were often baptized, while immersion of believers in 
other places was the usage. It is related in the life of 
Columba that a certain peasant, with his household, hav- 
ing heard the preaching of the word of life from the lips of 
this godly man, believed and was baptized, " the husband 
with his wife and the children and the servants." This 
was strictly in accordance with apostolic usage and that 
of the early British churches. One can easily imagine 
Patrick's father and mother going side by side, he bearing 
their infant son in his arms, and coming to the door of 
the little church in which the aged Potitus the presbyter 
was praying and studying, or around which the neighbors 
were assembled for worship, and all going together to a 
well or running stream near by, where all listened to what 
was said of God's holy covenant with his people, and with 
their little ones, as explained by the presbyter Potitus ; 



PATRICK'S BAPTISM AND EARLY LIFE. 91 

and then Calpornius, the father, holding forth his child to 
receive the token of its surrender to the Father, the seal of 
its redemption by the Son, and the symbol of its renewal 
by the Holy G-host. We can almost see the aged presbyter 
take his grandson in his arms, and with the words of 
Christ apply to him the waters of baptism, give him, 
according to an ancient British custom, the kiss of peace, 
place him in the arms of his tender, prayerful mother, and 
lift up his hands for prayer and the benediction. We are 
told that this child was given the name of Succath in his 
baptism. At a later day he was called Patrick. 

Any one can readily see that all this, or something very 
similar, may have occuiTed; but not so what the story- 
tellers of the middle ages inform us regarding Patrick's 
baptism, namely, this, "that Patrick was baptized by a 
blind priest who obtained water for the purpose by caus- 
ing the infant to make the sign of the cross over the earth, 
out of which issued at once a well of water which cured 
the priest of his blindness and enabled him to read in a 
book the order or ritual of baptism without knowing until 
then his letters." 

Let me here also say that there is not a word in Patrick's 
account of himself and family, or in contemporaneous 
history, to show that he had brothers and sisters. Yet 
monks several centuries afterward place on the family roll 
of Patrick's father a list of descendants long enough to 
supply two or three kingdoms with bishops, priests, monks, 
and nuns. One sister, they relate, was carried to Ireland 
and became the mother of seventeen bishops ! Another 
sister counted among her sons four bishops and three 



92 THE STORY OF ST. PATRICK. 

priests. A third, Lemania by name, had two sons — the 
elder became a bishop and the younger a priest. 

But we must leave all these fables and devote our at- 
tention to Patrick. We know nothing of his infancy and 
boyhood up to fifteen years of age, except what we gather 
from the legends of the middle ages, and in these the facts 
are ahnost lost. But it is easy to believe that Patrick. had 
all the human nature of a boy ; that he had all the frolic- 
some and mischievous spirit of the great majority of boys 
since ; that he often got tired of porridge for his breakfast, 
and ran away to fish for trout for dinner ; that when sent 
on an errand to town he would climb the rock and linger, 
throw snowballs at the Druids if it was winter, and talk 
with Eoman soldiers when he ought to have been herding 
his father's sheep. 

We know, for he tells us in his " Confession," that he 
was taught the holy commandments, but did not keep 
them ; that he was warned for his salvation, but did not 
heed the preachers ; that he did not know the true God 
savingly, although he had been taught the way to be 
saved and to read the Bible, whose truths his grandfather 
preached. He loved pleasui'e, was the leader of his youth- 
ful companions, and committed, as he tells us, a grievous 
fault, the character of which we know not. He was then 
sixteen years of age, and the end of the time for sowing 
his wild oats had come. 

Speak of me as I am ; nothing extenuate. 

Nor set down aught in malice ; then must you speak 

Of one that loved not wisely but too well. 

Shakespeake. 



CHAPTER XI. 

THE CAPTIVITY OF ST. PATRICK. 

Adieu, adieu ! My native shore 

Fades o'er the waters blue ; 
The night-winds sigh, the breakers roar, 

And shrieks the wild sea-mew. 
Yon sun that sets upon the sea 

We follow in his flight ; 
Farewell, awhile, to him and thee. 

My native land, good-night ! 

Byeon. 

Pirates in those days, Danish and Irish and Scots, 
plowed continually the channels and seas around the Brit- 
ish Isles, made inroads upon the land, plundering villages 
and towns, killing many, carrying off young and old to 
strange lands, and selling them into slavery. Irish ships 
in that period were chiefly " coracles," made of the skins 
of beasts and wicker or willow rods — a kind of boat, frail 
as it may seem, still used frequently in Arran, Achill, and 
the western coasts of Ireland. It is not probable that 
thousands of unwilling, vindictive captives could be con- 
veyed in these hide-covered basket-ships over the wide sea 
separating France from Ireland, i{ Patrick's parents had 
lived in France. From the coast of Antrim in Ireland to 



94 ^'^^' STORY OF ST. PATRICK. 

Dumbarton on the Clyde the space is crossed by a steamer 
in a few hours, and from the cliffs of the Antrim coast the 
houses in the nearest parts of Scotland can be seen. 

In one of those piratical incursions Patrick and about 
two hundred others were seized, placed in boats, whose 
prows were turned down the Clyde and headed toward 
Ireland. 

What sad thoughts Patrick must have had as he gazed 
back on the high rock so near his home. What indigna- 
tion must have burned within him toward these pirates. 
But afterward he saw a reason for it all. The hand of God 
was laid severely upon him to correct his evil ways, and 
his words written many years afterward clearly reveal that 
he understood the reason for the stroke of God's afflicting 
hand. 

The boats which carried young Patrick and his compan- 
ions with a load of spoils would be likely to land at some 
near point. Leaving the Firth of Clyde, a straight course 
west would bring them upon the Antrim coast of Ireland 
just where tradition fixes the landing. It is possible that 
in some little harbor between the Giant's Causeway and 
the mouth of the river Bann, Patrick's captors disem- 
barked, and there touched the counti'y which gave Patrick 
years of degradation and suffering and a long life after- 
ward of wide-spread gospel triumphs. 

It may be interesting to some readers to know that the 
Giant's Causeway, near which Patrick landed in Ireland, 
is situated on its north coast, and is a curiosity which 
probably has no parallel in the works of nature or art. Its 
form is nearly triangular, and extends from the foot of an 



THE CAPTIVITY OF ST. PATRICK. 95 

adjacent mountain into the sea, having six hundred feet 
discernible at low water. It consists of innumerable five, 
six, and seven sided pillars, but irregular, as there are few 
of these pillars whose sides are of equal breadth. Nor are 
they more uniform in thickness, as they vary from twelve 
to twenty-six inches in diameter. They all touch by equal 
sides, and are so near to one another that it is sometimes 
difficult to see the joints. Neither are they uniform in 
height, some having a smooth and others an uneven ter- 
mination. Each pillar also consists of many unequal 
pieces, from twelve to twenty-four inches in length. These 
pieces are jointed into one another by concave and convex 
surfaces, highly polished, as are all the sides of the pillars 
that come in contact. This colonnade is in some parts 
thirty-two and in others thirty-six feet above the level of 
the sea, but its foundation has never been ascertained. 
One of the pillars has been broken to the depth of eight 
feet in the earth, and its figure was found to be the same 
as above the surface. The learned have never agreed in 
opinion as to whether this wonderful "causeway" is a 
work of nature or of art. Patrick, in his missionary tours 
through Ulster, doubtless visited this scene, where Nature 
still retains one of her mysteries. 

In conformity with the statement made by Patrick in his 
"Confession," history records that freebooting raids of 
the north of Ireland Scots (as the Irish then were called) 
were often made upon north Britain in the fourth and 
fifth centuries. The evidence of these raids is still found. 
In 1854 two thousand Roman coins of these centuries were 
discovered at Coleraine, some of these bearing the name 



95 TEE STORY OF ST. PATRICK. 

of Patricius. In one of these raids Patrick, along with 
many others, as we have stated, was carried away captive 
to Ireland. He was then nearly sixteen years of age. He 
was sold to Milchu, son of Hua Bain, king of north Dala- 
radia, whose residence was in the valley of the Braid near 
the hill of Slemish, and close to Broughshane, five miles 
from Ballymena. There is a town land in the valley still 
called Ballyligpatrick, or the town of Patrick's hollow. 

Milchu, his owner, employed Patrick to herd cattle, or, as 
some translators render the Irish words, " to feed swine ; " 
so, like another prodigal, he " was sent into the fields to 
feed swine." 

When Patrick was carried into captivity in his sixteenth 
year, and during the six years of his captive state, his 
condition was most deplorable. He had gospel seed indeed 
in his memory, but this did not germinate for some years. 
He had no Christian principles to guide him, and no asso- 
ciates but slaves and the lowest class of Irish idolaters, 
who could only converse upon religious subjects about 
their own " Cenn-Cruaich," the chief idol of Ireland, which 
was covered with gold and silver, surrounded with twelve 
other idols plated with brass. He had not one Christian 
companion, nor one kind heathen friend, and the natural 
result would seem to be his conforming to heathenism and 
joining in the worst sins of the neighborhood. He was 
like "a stone," as he himself says, "deep in the mud," 
but God lifted him up and placed him upon the wall of 
the spiritual temple. 



THE CAPTIVITY OF ST. PATRICE. 97 

Oh for a faith that will not shrink, 

Though pressed by every foe ; 
That will not tremble on the brink 

Of any earthly woe ; 
That will not murmur nor complain 

Beneath the chastening rod, 
But, in the hour of grief and pain, 

Will lean upon its God. 



CHAPTER XII. 

PATRICK'S CONVERSION IN BONDAGE. 

Thus far did I come laden with my sin, 
Nor could aught ease the grief that I was in 
Till I came hither. What a place is this ! 
Must here be the beginning of my bliss ! 
Must here the burden fall from off my back? 
Must here the string that bound it to me crack! 
Blest cross ! blest sepulcher ! Blest, rather, be 
The Man that there was put to shame for me. 

John Bunyan. 

Patrick remained in this degi*aded condition for six 
years. During that time the grace of God visited him, and 
the Spirit of the Lord took possession of him, revived the 
teachings of his early boyhood, and brought the young 
disciple to a deep and sincere Christianity. Thus severe 
trials were to him a means of grace. He remembered 
happier days. He thought upon his sins. He felt that 
he was far from Christ, the true home of his soul. He 
recalled the teachings of God's servants, and the lessons 
learned in his father's house. 

It was at this time that he became a man of prayer. One 
extract from his " Confession," as it is called, wiU suffice 
to prove this. 

" While I was feeding cattle," he writes, " I prayed fre- 
quently every day, and my love and fear of God and faith 

98 



PATRICK'S CONVERSION IN BONDAGE. 99 

in him continually increased. I dwelt in the woods and 
on the mountain, and woke up to pray before the dawn. 
I felt 110 pain, nor frost, nor snow, nor rain, nor any sense 
of indolence, for the Spirit was burning within me." 

His early religious education in these after years thus 
began to bear fruit, in meditation, prayer, and consecra- 
tion. Such words as those we read in the " Confession " 
of this swineherd, show what Bible truths were taught and 
what gospel faith existed in the homes of British Chris- 
tians in those early days, thus giving an encouragement 
to parents in all ages to " train up a child in the way he 
should go, and when he is old he will not depart from it." 
The good seed that Patrick's parents cast upon the waters 
began to bear fruit after many days. The ground of Pat- 
rick's young heart may have appeared an unlikely soil, but 
the incorruptible seed of God's Word was sown there amid 
the shedding perhaps of many parental tears, and at length 
it began to take root, show signs of life, spring up, and 
bud. 

During his six years' bondage in the valley of the Braid 
and on the hill Slemish, Patrick had a good opportu- 
nity for observing the condition of the natives, must have 
learned necessarily to speak their language, and evidently 
conceived for them a deep and abiding sympathy. 

On that abrupt and picturesque elevation rising from 
the valley of the Braid, near Ballymena, County Antrim, 
called Mount Slemish, between fourteen and fifteen hun- 
dred years ago the heart of the captive boy from the 
banks of the Clyde, as he herded his cattle on its bleak 
sides, yielded to the all-conquering power of the love of 



100 ^^^ STORY OF ST. PATRICK. 

Christ. The fact is worthy of repetition. We often bow 
with wondering adoration before the sovereign grace of 
God, which laid a loving arrest on Saul of Tarsus as he 
drew near to the city of Damascus, and, in a double sense, 
made him a " vessel of mercy " — a vessel of mercy as re- 
garded his own personal salvation, " a chosen vessel," to 
bear the name of Christ before the Gentiles. Thousands, 
tens of thousands of conversions were, so to speak, folded 
up in the individual conversion of that intellectual and 
fanatical Jewish youth. 

So it was in the case of Patrick. He was " a chosen 
vessel " also. The spiritual change he experienced on the 
side of Slemish, interpreted in the light of subsequent 
events, may be said to have been one of the most remark- 
able and determining facts in the entire history of Ireland. 
It changed the national religion. It raised Ireland to a 
position of distinguished, and for a time unparalleled, 
honor among the nations ; and it helped to transform the 
face of Christendom itself. It seemed aU unlikely that 
such results should follow the introduction of this un- 
known captive herd-boy into the kingdom of God, but 
then, as now, God's ways are not our ways, nor his plan 
of working ours. 

Hope on, hope ever ! Though to-day be dark. 

The sweet sunburst may smile on thee to-morrow ; 
Tho' thou art lonely, there's an Eye will mark 

Thy loneliness, and guerdon all thy sorrow ; 
Tho' thou must toil 'mong cold and sordid men. 

With none to echo back thy thought, or love thee, 
Cheer up, poor heart ! Thou dost not beat in vain, 

For God is over all and heaven above thee — 
Hope on, hope ever ! 



PATRICK'S CONVERSION IN BONDAGE. ^Ql 

Hope on, hope ever ! After darkest night 

Comes, full of loving life, the laughing morning. 
Hope on, hope ever ! Spring-tide flusht with light, 

Age crowns old winter with her rich adorning. 
Hope on, hope ever ! Yet the time shall come 

When man to man shall be a friend and brother, 
And this old world shall be a happy home. 

And all earth's family love one another ! 
Hope on, hope ever ! 



CHAPTER XIII. 

PATRICK'S ESCAPE FROM SLAVERY. 

I'm going to my own hearthstone, 
Bosomed in yon green hills alone — 
A secret nook in a pleasant land, 
Whose groves the frolic fairies planned, 
"Whose arches green, the livelong day. 
Echo the blackbird's roundelay. 
And vulgar feet have never trod — 
A spot that is sacred to thought and God. 

R. W. Emerson. 

In his "Confession" Patrick goes on to tell how he 
escaped from his place of slavery. " And there," he says 
(on the wild mountain-side), "one night in my sleep I 
heard a voice saying to me, 'Thou fastest well, [fasting 
so] thou shalt surely go to thy country.' And again, after 
a very short time I heard a response saying to me, ' Behold, 
thy ship is ready.' And it was not near, but perhaps two 
hundred miles away, and I never had been there, nor was 
I acquainted with any of the men there." 

These dreams came to him again and again, and Patrick 
felt as God's servants often did in Old Testament times 
when they had their dreams, that God by these di*eams 
was indicating his mind and will to him, and that a divine 
hand and voice were in them, and he acted accordingly. 

" After this," he writes, " I took flight, and left the man 

102 



PATRICK'S ESCAPE FROM SLAVERY. ^03 

with whom I had been six years, and I came in the strength 
of the Lord, who directed my way for good, and I feared 
nothing, till I arrived at that ship." 

So he goes on to relate that he found the ship ready to 
sail, but the captain refused to take him on board because 
he had no money to pay his passage. Upon this repulse 
he went to look for some cottage in the woods where he 
might securely wait for a better opportunity to make his 
escape. In the meantime he betook himself to his usual 
consolation, his prayers ; but the sailors sent after him to 
return, took him on shipboard, and hoisted sail. 

The place where he took ship has been much discussed ; 
the name has been translated Benum, near which was the 
wood Foclut, mentioned in his " Confession." This wood 
has been located in or near the parish of Killala, barony 
of Tirawley, county of Mayo. This place was about two 
hundred miles, as Patrick mentions in his " Confession," 
from the Slemish mountain where he fed the swine. 

Killala Bay is upon the northwestern coast of Ireland, 
as any one will see by looking at the map of that island. 
Killala town is situated at the extremity of the bay, on 
the west bank of the river Moy. It contains about two 
hundred houses, and has some trade in the export of grain, 
etc. The harbor affords good anchorage in about ten or 
twelve feet of water. There is good fishing, and about 
three hundred persons are employed in the pursuit an- 
nually. Six miles higher up the river, delightfully situ- 
ated, stands the town of BaUina. From that bay he doubt- 
less sailed on his escape from slavery, and " after three 
days we reached land," are the words in his " Confession," 



104 THE STORY OF ST. PATRICK. 

and in sixty days he was among his kindred, who received 
him as a son. 

The voices of my home — I hear them still ! 

They have been with me through the dreamy night, 

The blessed household voices, wont to fill 

My heart's clear depths with unalloyed delight ! 

I hear them still unchanged, though some from earth 

Are music parted ; and the tones of mirth — 

Wild, silvery tones, that rang through days more bright — 

Have died in others ; yet to me they come. 

Singing of boyhood back — the voices of my home ! 

They call me through this hush of woods reposing, 

In the gray stillness of the summer morn ; 

They wander by when heavy flowers are closing. 

And thoughts grow deep and winds and stars are bom ; 

Even as a fount's remember'd gushings burst 

On the parch'd traveler in his hour of thirst. 

E'en thus they haunt me with sweet sounds, till, worn 

By quenchless longings, to my soul I say. 

Oh for the dove's swift wings, that I might flee away ! 



CHAPTER XIV. 

PATKICK AT HOME AGAIN. 

My whole though broken heart, O Lord, 

From henceforth shall be thine ; 
And here I do my vow record — 

This hand, these words, are mine ; 
All that I have, without reserve, 

I offer here to thee ; 
Thy will and honor all shall serve 

That thou bestow'dst on me. 

I know that thou wast wilUng first. 

And then drew my consent ; 
Having thus loved me at the worst. 

Thou wilt not now repent. 
Now I have quit all self -pretense, 

Take charge of what's thine own. 
My life, my health, and my defense 

Now lie on thee alone. 

Baxter. 

Theee is no reUable data upon which to form a conclu- 
sion where Patrick spent several years of his life after his 
return to his family in Scotland. 

The British churches doubtless often thought of the con- 
dition of pagan Ireland, and often prayed for its wretched 
inhabitants; but they may have been deterred from seek- 
ing their conversion because Ireland was not under the 
protection of Roman rule. But there is evidence that 

105 



106 THE STORY OF ST. PATRICK. 

some of these British Christians made their way to some 
places in the south of Ireland and were instrumental in 
making converts to the Christian faith; but these con- 
verts were comparatively few, and the great bulk of its 
inhabitants remained pagan. 

Patrick, as we learn from his own " Confession," was 
brought up in a Christian family in Britain, where he was 
born, and where he was taught the truth which obtained 
a lodgment in his mind, and which was impressed savingly 
on his heart when a youthful slave in pagan Ireland. This 
truth he was taught in the godly home of Deacon Calpor- 
nius his father, and in the church of which his father was 
a member and officer. 

When Patrick escaped from slavery and returned to his 
home and once more enjoyed Christian society, his be- 
lieving experience was greatly enlarged, his reliance upon 
Christ strengthened, and, as he explains in his " Confes- 
sion," he decided to become a missionary to the Irish. It 
was but natural and proper, therefore, that he should de- 
vote his time and talents in order to prepare himself for 
the great work to which he had devoted himself. One of 
the powerful agencies for extending the gospel among the 
ancient Britons was the establishment of great monastic 
schools where the Bible was studied and literary instruc- 
tion imparted. 

Some of those who were at the head of these institu- 
tions were men of great piety and learning. Their know- 
ledge of the Old and New Testaments was so remarkable 
that their fame spread over the whole country, and schol- 
ars came from every part to them and spent several years 



PATRICK AT HOME AGAIN. IQ? 

in the study of literature and divinity. These students 
supported themselves by cultivating the land belonging to 
these institutions and by catching the fish in the rivers. 

Into some of these schools thousands of students were 
gathered, to whom instruction was imparted in every 
branch of knowledge and especially in the teachings of 
Scripture. Patrick most likely spent several years in 
these schools preparing for his entrance upon his Irish 
mission, in which the Saviour was about to give him the 
whole country as his reward. 

Patrick, as we have seen, having been carried away 
captive from home and school in his teens, his educational 
success was hindered, and he did not have, therefore, the 
great positive advantages of his school companions, who 
were permitted to pursue their studies, who were taught 
in the best way, and drank in the prescribed literature in 
a proper manner. His apology for his own educational 
defects implies a testimony to the superior instruction of 
the schools of Dumbarton. In those days there were 
ninety-two cities in Britain, thirty- three of which were 
conspicuous and celebrated, and which had these schools. 
Dumbarton was one of these, where St. Patrick's father 
was a decurio, or a member of the city council. At this 
time the people were civihzed and surrounded in many 
cases with comforts and luxuries. Their gardens and 
villas were in some instances models of elegance. The 
students in these schools were called monks, a name which 
primarily only meant those who secluded themselves for 
purposes of study and devotion. These monks led stricter 
lives than others within their own houses. Having retired 



108 THE STORY OF ST. PATRICK. 

from the common employments of the world for sacred 
studies and prayer, their chief occupation, next to their 
devotions, was the study of the Scriptures, while some 
learned godly person instructed the disciples in the Holy 
Word. 

It will tend to show the importance attached to educa- 
tion in those early times, and especially for the prepara- 
tion of ministers for their work, when it is stated that in 
Britain there was at this time a valuable system of public 
education. It was for the free and superior classes. Each 
city maintained a certain number of professors, according 
to its size and population, who taught grammar, rhetoric, 
and philosophy. These professors were appointed by the 
magistrates and partly paid by municipal funds. In other 
words, the instructors received a salary from the city and 
a small fixed sum from each pupil. These instructors 
were exempt from taxation and military service. These 
public schools were manned in some places by Christians. 

It is a matter of great lamentation that all the early lit- 
erature of these schools and colleges was destroyed by the 
ravages of those who overran and plundered Britain when 
the Roman forces were withdrawn. It is a remarkable 
fact that the only wi'itings of any native British author 
of this period that survive are those of St. Patrick, all of 
which are published in this book. And in one of these 
writings, that of the " Confession," he makes this apology 
for the style of his composition: "For I have not read 
like others, who, being taught in the best way, therefore 
rightly, both drank in the customary learning in a proper 
manner and have never changed their language from child- 



PATRICK AT HOME AGAIN. 109 

hood." And as the few authentic writings we possess, 
which evidently came from his hand, are saturated with 
the spirit of the gospel, are enriched with many quotations 
from both the Old and New Testaments, and are mani- 
festly the product of one who had read diligently his Bible 
and had imbibed its great fundamental truths under the 
guidance of the spirit of truth, we must conclude that 
whether he had any human teacher or whether he attended 
any institution of learning or not, he was taught of the 
Lord, and prepared by him for the great work God had 
designated him to accomplish. In Patrick's own account 
of his missionary work in Ireland he never alludes to hav- 
ing received a commission from the pope nor from any 
human being. If he did receive such a commission his 
silence upon the subject would seem to prove how little 
importance he attached to it. 

There is not, however, the shadow of a proof that he 
was ever at Rome, or that any pope commissioned him to 
proceed on a mission to Ireland ; nor is there any evidence 
whatever that he was licensed to preach by any human 
authority, or ordained by any man or body of men, or dele- 
gated by any creature. He seems to have been appointed 
to his work by God, without the official sanction of man, 
as were Charles H. Spurgeon, Dwiglit L. Moody, and 
others. 

Prosper of Acquitaine, who was contemporary with 
Patrick, was familiar with the acts of the popes in his 
day and sustained friendly relations with them, and regis- 
tered the mission of those who were sent out by them, 
makes no mention of Patrick. The reason was doubtless 



^^Q THE STORY OF ST. PATRICK. 

this, that Patrick was uot commissioned by the pope, that 
Patrick's churches in Ireland, like their brethren in Brit- 
ain, repudiated the authority of the popes ; all knowledge 
of the conversion of Ireland through Patrick's ministry 
was therefore for the time being suppressed as completely 
as the silence of the pope's registers could secure it. 

He certainly was not urged to undertake this mission 
at the instigation of his own relations or kindred, who, as 
he tells us, received him back from slavery as a son, but 
who besought him not to part from them again. His 
family, while probably greatly pleased with his Christian 
zeal, seems to have endeavored to dissuade him from go- 
ing on this Irish mission. His parents did not forget 
the privation and hardships which their son endured for 
six years, day and night, on the rugged sides and black 
summit of that Slemish mountain where snow and rain 
drenched his rags and pinching hunger beset him. They 
were alarmed for his safety amid the cruel pagans that 
swarmed everywhere in that land, and their hearts' yearn- 
ing over him led his parents to entreat him to stay with 
them. They offered him gifts and presented the most 
pressing appeals, but all proved unavailing, and Patrick 
may have said as Paul did, when his friends besought 
him on one occasion not to go up to Jerusalem, " What 
mean ye to weep and to break mine heart ! for I am ready 
not to be bound only, but also to die at Jerusalem for the 
name of the Lord Jesus." Patrick himself confirms the 
doctrine that God, and no ecclesiastic of any name, called 
him to Ireland. Here are his own words in his " Confes- 
sion " : "I commend my soul to my most faithful God, for 



rATRICK AT HOME AGAIN. X\l 

whom I discharge an embassage [in Ireland] in my ignoble 
condition, because, indeed, he does not accept the person, 
and he chose me to this office that I might be one of the 
least of his ministers." 

Wide is the glorious field : 

Throughout the world go forth, 

The Spirit's sword to wield. 

To bear tlie Spirit's shield. 

Till every nation yield. 

And blessings crown the earth. 

Oh ! speed the rising rays 
Of the Sun of Righteousness ! 

So shall the glad earth raise 

A noble song of praise. 

Touched by the light which plays 
From a nobler world than this ! 

Early and late still sow 

The seed which God hath given. 

Seek not reward below ; 

The glorious flower shall blow 

Where cloudless summers glow, 
The harvest is in heaven. 



CHAPTER XV. 
patkick's call to mission work. 

Christ said to all liis church below, 
Thro' those who heard his wondrous claim, 

" Go ye to every nation, go 
And make disciples in my name ; 

" Baptizing all who come to me 

Into the name of Father, Son, 
And Holy Spirit, one in three. 

And three in name, but essence One ; 

" And teach them all that ye have heard 

And seen in me from day to day ; 
And as ye bear abroad my word, 
Lo, I am with my own alway. 

" Altho' I go to take my throne 
As Head o'er all to rule and reign, 

Yet I will leave you not alone, 
But will return to you again." 

His own account of his call to mission work in Ireland 
is natural and lifeUke. His heart had been given to God 
and to his work, and his thoughts were full of it by day, 
and his dreams were burdened with it by night. When 
he slept he saw Ireland in visions, and heard the voices of 
its youth calling upon him to hasten and help them. Here 
are his own words : " In the dead of night I saw a man 

112 



PATRICK'S CALL TO MISSION WORK. 113 

coming to me as if from Ireland, whose name was Victori- 
ous, bearing innumerable epistles, and he gave me one of 
them, and I read the beginning of it, which contained the 
words, ' The voice of the Irish ; ' and while repeating them, 
I imagined that I heard in my mind the voice of those 
who were near the wood of Foclut, which is near the 
western sea. Thus they cried, * We pray thee, holy youth, 
to come and henceforth walk among us.' I was pierced in 
heart and could read no more ; and so I awoke. Thanks 
be to God that after many years the Lord granted unto 
them the blessing for which they cried! Again, on an- 
other night — I know not, God knoweth, whether it was in 
me or near me — I heard distinctly .words which I could 
not understand except these at the close : ' He who gave 
his life for thee is he who speaketh in thee.' And so I 
awoke rejoicing." 

In some of his dreams he was led to recall such texts of 
Scripture as these: "The Spirit helpeth our infirmities," 
"Christ, who maketh intercession for us." These were 
surely blessed effects of his dreams. All was quite in 
keeping with the feelings and resolutions of one who was 
enthusiastic and eager to tell the good news of salvation 
to a barbarous people. Neither did he relate his dreams 
for display, but to convince others that he did not assume 
the ministry of his own accord, that he was not sent to 
his work by man, but that he felt he was called of God. 
He understood that his call was supernatural, and that he 
interpreted his dreams as signs that he was commissioned 
by the Lord to preach the gospel in Ireland. The appeal 
in the vision, we must remember, came to him from those 



114 THE STORY OF ST. PATRICK. 

who were in the wood Foclut, in the neighborhood of 
Killala Bay, on the borders of the comity Mayo, where he 
remained probably concealed from enemies while waiting 
for the boat to make his escape from slavery. He had his 
heart full of his Master's spirit and his ear opened to his 
Master's call, and he listened to the appeal as Paul did to 
that man of Macedonia who stood and cried, " Come over 
and help us." And as Paul did on another occasion so did 
Patrick : " He was not disobedient to the heavenly vision," 
but returned to Ireland, as God's messenger to the pagan 
inhabitants of that land. A crisis had arrived in his his- 
tory when he heard the voice of duty irresistibly calling 
him away from home and friends ; and Patrick never for 
a moment hesitated to prefer what was dutiful to what 
was agreeable when the two were in conflict. 

He was a man of simple, childlike faith, full of the 
primitive Christian spirit. His writings show him to be 
in an exceptional degree familiar with the sacred writings 
^nd imbued with their teaching. And as the Scripture 
speaks much of visions and dreams and of holy men of 
God having been much influenced thereby, so one cannot 
l3ut be struck with the large place they had in Patrick's 
life, and with the determining effect which they had upon 
him at critical moments in his career. 

One word more upon these visions that Patrick had, 
and which he obeyed. It may be remembered that imme- 
diately after giving an account of that vision to Paul, the 
historian adds : " Immediately we endeavored to go into 
Macedonia, assuredly gathering that the Lord had called 
us to preach the gospel unto them." We may not be 



PATRICK'S CALL TO MISSION WORK. II5 

warranted, and Patrick may not have been warranted, in 
placing quite on a level with that vision of Paul anything 
of a similar nature that may come to ourselves. But yet 
within certain limits we may speak of those beckonings 
toward future labors in life or achievements of character 
which may be given to us in God's ordinary providence, 
which become, our ideals for the time, and after which we 
strive with all the earnestness and enthusiasm of our 
souls, as visions not unlike that which was given to Paul. 

In this lower sense many of us have had at some time 
or other our visions. Such may have been the dreams of 
our youth, which, like those of Joseph, may have exposed 
us at the time to the ridicule of those around us, but 
which, at a later date, kept us from despondency, nerved 
us for effort, and perhaps also prevented us from yielding 
to the lowest forms of temptations — which, at any rate, 
have allured us on until, in some degree at least, they have 
been fulfilled. Many illustrations might be given. One 
must suffice. 

Warren Hastings, at seven years of age, was lying, poor 
and orphaned, almost friendless, on the bank of a rivulet 
in England, looking wistfully on the lands of his ancestors, 
which had passed into the hands of strangers. On that 
sunny day there arose in his mind a scheme which through 
all the turns of his eventful career was never abandoned. 
It was, that he would recover the estate which belonged 
to his father. That was his vision. That purpose formed 
in infancy grew with his growth, strengthened with his 
strength, and matured with his maturity. When under a 
tropical sun he ruled, as governor-general of British India, 



11Q THE STORY OF ST. PATRICK. 

fifty millions of Asiatics, his hopes, amid all the cares of 
war, finance, and legislation, still pointed to his ancestral 
hall. And when his long public life closed (nearly eighty 
years after he had his boyish vision), it was at that 
" home," purchased a few years before, that he retired to 
die. 

We might multiply such illustrations, and as we medi- 
tate upon them we should remember that these visions 
come in the line of a person's own aspirations, and whose 
training and qualifications prepare him to receive these 
visions. And when the vision is accepted it holds the in- 
dividual to itself. The fulfilment of it becomes henceforth 
the one great object of his life, concerning which he says, 
" This one thing I do." 

Church of the Crucified, earth needs thy passion, 

Love agonizing the wayward to win 
Pure self -oblation in Christliest fashion. 

Soul-sweat and travail to save men from sin. 
Church of the Risen One, love that withholdeth 

Naught that it has God would give to thee now ; 
Rise in the might that thy weakness enfoldeth. 

Bid the whole earth to the Crucified bow. 

H. Wright Hay. 



I 



CHAPTER XVI. 

AN ESTIMATE OF PATKICK BEFORE STARTING ON HIS MISSION. 

Master, let me walk with thee 

In lowly paths of service free ; 
Tell me thy secret ; help me bear 

The strain of toil, the fret of care. 

Help me the slow of heart to move 
By some clear, winning word of love ; 

Teach me the wayward feet to stay. 
And guide them in the homeward way. 

Let us look for a moment at Patrick before he starts 
for the field of his labors in Ireland. We do not know 
his precise age, but he was doubtless in the fulness of his 
manhood, with a fine presence and good health, with a 
tongue that could gain the Irish ear and a soul that could 
win the Irish heart. He was not educated even up to the 
standard of that day, a fact which he more than once 
deplores, as he makes his defense for setting out as a 
missionary of the cross and a preacher of the gospel of 
Jesus Christ. 

His writings attest the truthfulness of his apologetic 
confession, for they are often rude and broken utterances, 
ungrammatical in construction and obscure in statement. 
Yet these same writings reveal a strong and rugged per- 
sonality, in presence of which even princes and kings were 

117 



113 THE STORY OF ST. PATRICK. 

subdued and awed when he stood before them as God's 
ambassador, and proclaimed the glorious gospel of the 
blessed God. Moreover he had a decision of character, an 
intrepidity and magnanimity of spirit always distinctive 
of great men — traits that gave Patrick a place beside 
Elijah and Paul. These traits of character were, more- 
over, set on fire by an intense ardor that no difficulties or 
discouragements could cool, and were sustained by an 
indomitable courage, that, without flinching, could look 
danger and death in the face. 

Besides, his heart throbbed with a tremulous sympathy, 
and yearned with genuine compassion for the objects of 
his mission. Over and above all, his whole nature was 
chastened by a deep humility in the presence of the thrice 
holy God, and his whole life was pervaded in a remark- 
able degree by an unquenchable spirit of prayer and by 
an unbounded trust in God. It is furthermore worthy of 
remark that during the six years of his captivity in Ire- 
land his soul seems to have greatly compassionated the 
people, whom he saw were wholly given up to heathenism, 
and this brought him to resolve to seek their conversion 
— a resolution that was vitalized and strengthened by the 
Holy Spirit working upon his heart through the visions 
and voices with which he was favored. For this work he 
was in various ways specially qualified ; and one of these 
qualifications was his perfect knowledge of the Irish lan- 
guage, which he acquired through the wonderful provi- 
dence of God permitting him to be taken captive and to 
be held in captivity for six years during his maturing 
years — a period sufficiently long for him to become well 



AN ESTIMATE OF PA THICK. HQ 

acquainted with the language, manners, and dispositions of 
the people to whom he was intended as a future apostle. 

Irishmen ! we call him saint, 
And name his name with pride. 

Then, let us follow in his steps. 
And walk where he would guide. 

Let us, too, rise with purpose high. 
In Christ's own strength, and flee 

To home and freedom from the curse 
Of sin's sad slavery ; 

And then, like him, return to bless 

The land we trod as slaves ; 
And lay our bones, at last, to rest 

In honored, well-loved graves. 

G. R. BuiCK. 

But what Patrick values and emphasizes most is the 
fact which he asserts, and to which he refers again and 
again, that he received his call from a higher than any 
earthly source — that his mission was from God ; and he 
seems always to take pleasure in relating the circum- 
stances in which the divine voice spake to him, and in 
adding : " I testify in truth and in joy of heart, before 
God and his holy angels, that I never had any reason 
except the gospel and its promises for ever returning to 
that people from whom I had formerly escaped with diffi- 
culty." And when "the voice of the Irish" summoned 
him back, he obeyed what he believed to be a divine call ; 
and with an unreserved consecration he gave himself to 
the land which, in the person of some of its sons, had so 
grievously wronged him. 



120 THE STOBY OF ST. PATRICK. 

In point of prayerfulness, self-denial, consecration, abun- 
dance of labors, love to Christ and to the souls of men, 
combined with marvelous success, Patrick has had but 
few equals in the entire annals of the Christian church. 
For the national conversion of Ireland to the Christian 
faith was wholly attributable, under God, to his indifatega- 
ble labors. He gave himself to her. Ireland became his 
adopted country. For her he lived, prayed, labored, died, 
and in her he found his grave, and the soil of Ireland holds 
to-day the dust of no saintlier hero. 

I teach what Christ has taught me, 

The wisdom from above ; 
The news from heaven he brought me, 

That God himself is love ; 
And that in every nation 

He waits that soul to bless 
Who seeks from sin salvation, 

And worketh righteousness. 

How Jesus, God anointed. 

With his own mighty power, 
To meet the time appointed, 

And bring us mercy's hour ; 
Endowed with grace of healing. 

How fair earth's walks he trod ; 
At length, in death, revealing 

Himself the Son of God. 

And this is my commission : 

That all who trust his name, 
Of sin shall have remission — 

For this is why he came. 
Not for our condemnation — 

For that, alas ! we have — 
To bring, instead, salvation. 

And triumph o'er the grave. 

J. E. Rankin. 



CHAPTER XVII. 

PATEICK STARTING ON HIS MISSION TO lEELAND. 

I travePd once a rocky road, 

A weary road it was to go, 
With burdens, too, a heavy load, 

And where it led I did not know. 

A weary road, with rivers high. 

Wild beasts were standing on the rocks ; 

And clouds came drifting through the sky, 
Fill'd deep with fires and thunder-shocks. 

But through the floods and through the flame, 
And foaming floods, as on I went, 

A voice of hope and cheering came, 
'^ Fear not to go where God hath sentP 

That voice is ringing in my ears ; 

Let mountains rise and oceans flow. 
It matters not. Away with fears, 

If God hath sent me, let me go. 

J. C. Upham. 

We have seen the spirit with which Patrick appears to 
have set out on his great mission to Ireland, and now let 
us trace with as much detail as possible his missionary 
tours. 

It is generally conceded that he landed first on the coast 
of Wicklow, in the southeast of Ireland, at the mouth of 
the river Vartry. Though his stay here was brief, it is 



122 THE STORY OF ST. PATRICE. 

recorded that the gospel he preached resulted in the con- 
version of Sinell, a great man of that place, and the eighth 
in lineal descent from Cormac, king of Leinster. He sailed 
northward around the coast, and touched at an island off 
the Skerries, now called, after him, Holmpatrick, which is 
about twelve miles from Dublin. Sailing still northward, 
he called for a short time at the mouth of the river Boyne 
near Drogheda ; pressing still northward, he made his way 
past Carlingford Bay, and entering Strangford Lough, he 
landed in the barony of Lecale, at the mouth of a small 
river called Slany, which falls into the north end of the 
bay of Dundrum and about two miles from the place now 
known as Saul. 

The Lough of Strangford, formerly called Lough Coyne, 
is seventeen miles in length from Killard Point to New- 
town- Ardes, and in some places five miles in breadth. It 
contains four or five islands, some of them upward of one 
hundred acres in extent, and in general well cultivated. 
Some of the land in the county of the Ardes cannot be 
excelled in Ireland. Once entered, its harbor is deep and 
safe, but owing to the gi-eat rapidity of the tide and the 
rocks near its entrance it is not safe for vessels to attempt 
without a pilot. There are two passages to it, divided by 
a reef half a mile long, called Rock Angus, on the south 
side of which there are fifteen feet of water, and it is the 
only channel navigable for merchant-vessels. 

Here Patrick and his companions were brought into the 
presence of a chief called Dichu, a descendant of an an- 
cient Irish king, who, taking them for pirates, came out, 
armed against them. But Dichu soon discovered his mis- 



PATRICK STARTING ON HIS MISSION TO IRELAND. 123 

take, listened while Patrick preached the gospel of Jesus 
Christ, and the old chief with his whole family became 
Christians and were baptized. 

Dichu gave Patrick a barn to be used as a temporary 
church, and gave him ground on which to build a church, 
which, at Dichu's request, was not to be located from west 
to east, but from north to south, and became known as 
Saul-Patrick, or Patrick's barn ; and the place is known as 
Saul to this day. It is the place where Patrick died, half 
a century or more afterward, and is about two miles from 
Downpatrick. 

Several readers of this story who are not familiar with 
the localities mentioned may be interested in a brief 
description of a few of them as we come to them in this 
narrative. 

Downpatrick is situated near the mouth of the river 
Quoyle, which flows into the southwest extremity of 
Strangford Lough about twenty miles southeast of Bel- 
fast. The town lies in a valley formed by hills of some 
elevation, and consists of four main streets meeting in the 
center. It has an Episcopal cathedral, a Roman Catholic 
church, two Methodist churches, and two Presbyterian 
churches. In the vicinity are the ruins of Saul Abbey, said 
to have been founded by St. Patrick, and also a number 
of monastic ruins. A legend has it that the cathedral 
contains the remains of St. Patrick, with those of St. 
Columba and St. Bridget. To the northwest of Down- 
patrick are the remains of a great earthwork, two thirds 
of a mile in circuit, inclosing a conical fort 60 feet high 
and 2100 feet in circumference. It is pretty certain that 



3^24 T^^ STOEY OF ST. PATRICK. 

at this place was founded the first church established by 
St. Patrick. 

From Lecale, which was an island or peninsula in that 
locality, Patrick soon passed northward by land to the 
scene of his early captivity near Broughshane ; but his old 
master, Milchu, having heard of the great success of Pat- 
rick's preaching, and fearing perhaps that he would be 
overcome by some magical influence emanating from his 
former herd-boy, set fire to his house, according to the 
story, and perished in the ruins. 

"We suppose many of the readers of this story have 
known persons who resolutely kept away from church 
and from all intercourse with the preachers of God's 
Word, lest they might in some way be brought under the 
influence of saving truth, and be led in penitence and 
faith to the feet of Jesus. Resolute perseverance in such 
a course always ends in ruin. 

But Patrick's visit to that neighborhood was far from 
fruitless. Milchu's son, Guasacht, was converted, became 
a preacher of the gospel and the pastor of a church at 
Granard. Two daughters of Milchu also became converts 
to the Christian faith, and devoted themselves to God's 
service. A grandson of Milchu, son of a third daughter, 
a young man called Mohay or Mohee, embraced Christian- 
ity, became a preacher of the gospel, established a church 
and monastery on Mahee Island in Strangford Lough, 
where there are to be seen to this day the remains of a 
round tower and the foundations of an old church. 

Patrick did not remain long at this scene of his old 



PATEICE STARTING ON HIS MISSION TO lEELAND. 125 

captivity, but returned to the district of Downpatrick and 
continued there for many days, preaching and spreading 
the faith. 

The king of Ulster at this time was Eochy, whose son, 
Domhanghert, or Donart, became a disciple of Patrick 
and a preacher of the Word, founded two churches, one 
at Maghera near Newcastle in County Down, not far from 
the mount called Slieve Donard, and another on the sum- 
mit of the mount. The conversion of these persons occu- 
pying prominent positions in society furnishes the key to 
the methods Patrick pursued in his work. 

With the instinct of a statesman or great general, the 
policy of Patrick all through life was in the first instance 
to approach the kings and chiefs and endeavor to win 
them over, being confident that as a result of the tribal 
constitution, if they could be secured the gain of their 
followers would be easy ; but if they were hostile, an insu- 
perable barrier would be put in the way of his missionary 
operations. 

It is sometimes made a reproach against the early Irish 
church that it had no martyrs. The assumption is not 
true. Patrick's own life was repeatedly threatened, and 
in one of these attacks the driver of his carriage was slain 
in mistake for himself. 

But Patrick was not deterred from pursuing his journey 
or his work by any dangers through which he was obliged 
to pass. He therefore continued his coui'se southward by 
sea and came to a little port now called Colp, where he 
landed and left his vessel in charge of Lomman, one of his 



126 ^^^ STORY OF ST. PATRICK. 

companions, while he went away for a few days to travel 
inland and preach the gospel. During Patrick's absence 
it is reported that Lomman was reading the gospel aloud, 
when Fortchern, son of Fedilmid, admiring the gosjjel 
and its teaching, forthwith believed; and a well being 
open, he was baptized in that place by Lomman. Fort- 
chern remained with him until his mother came in search 
of him, and she was rejoiced to see him, for she was a 
Britoness. She also believed and returned again to her 
house and told her husband everything that had happened 
to her and to her son, and Fedilmid rejoiced in the coming 
of the clergyman because his mother was British, the 
daughter of Scotch Noe, the king of the Britons. Then 
Fedilmid greeted Lomman in the British tongue, asking 
about his faith, rank, and kindred. And he answered, " I 
am Lomman, a Briton, a Christian, a disciple of Bishop 
Patrick, who was sent by the Lord to baptize the people 
of Ireland, and turn them to the faith of Christ, who sent 
me here according to the will of Cod." And immediately 
Fedilmid believed with his whole family, and he made an 
offering to him and to St. Patrick, of his lands, his posses- 
sions, and his substance, with all his rights as a chieftain 
over his followers. 

On his journey inland Patrick lodged at a house in 
Meath, where he was kindly received and entertained ; and 
embracing every opportunity wherever he went to preach 
the gospel, he proclaimed Christ to this family, and the 
father believed and was baptized with his whole family. 
A little son, of a sweet and gentle disposition, became a 
great favorite with Patrick, who named him Benignus, 



PATRICK STARTING ON HIS MISSION TO IRELAND. 127 

which in Irish means sweet, because of the qualities he 
observed in this young Christian, who afterward became 
a famous poet and preacher. 

A traveler through a dusty road strewed acorns on the lea, 
And one took root and sprouted up and grew into a tree. 
Love sought its shade at evening time, to breathe its early 

vows; 
And age was pleased in heats of noon to bask beneath its 

boughs ; 
The dormouse loved its dangling twigs, the birds sweet 

music bore ; 
It stood a glory in its place, a blessing evermore. 

A nameless man, amid a crowd that thronged the daily 

mart, 
Let fall a word of hope and love, unstudied, from the 

heart ; 
A whisper on the tumult thrown — a transitory breath — 
It raised a brother from the dust, it saved a soul from 

death. 
germ ! fount ! word of life ! thought at random 

cast! 
Ye were but little at the first, but mighty at the last. 

Chakles Mackay, LL.D. 



CHAPTER XVIII. 

PATRICK'S VISIT TO TARA. 

His was the searching thought, the glowing mind ; 
The gentle will to others soon resigned ; 
But, more than all, the feeling just and kind. 

True to his kind, nor himself afraid, 

He deemed that love of Grod was best arrayed 

In love of all the things that God has made. 

His thoughts were as a pyramid up-piled. 
On whose far top an angel stood and smiled ; 
Yet in his heart he was a simple child. 

To whatever extent Christianity may have obtained a 
foothold in Ireland before this time, the best authorities 
concede that its condition was very unprosperous among 
the mass of the population, and that it had not secured 
either the acceptance or the patronage of the kings and 
pagan priests. The Christian men who endeavored to 
implant the Christian faith had spent their lives in an 
almost fruitless struggle against the ferocious hostility of 
the pagan priests, who encompassed the missionaries of 
the cross with obstacles and dangers, which rendered 
their best efforts almost unproductive of good results; 
besides, Palladius, the immediate predecessor of St. Pat- 



PATRICK'S VISIT TO TAR A. 129 

rick, was ignorant of the Irish language, was devoid of 
the requisite courage, and propagated a faith so tainted 
with error that it could not reasonably be expected that 
he should long continue to oppose the increasing enmity 
of a people naturally fierce in defense of their faith or 
superstition ; and so he retired in terror and despair from 
the strife. 

The Druids, who had well-nigh monopolized before Pat- 
rick's time the religion of the country, were exasperated 
against Patrick. In consequence of their bitter opposition 
he was compelled to travel with an escort, to surround 
the churches and places of learning built by him with 
ramparts or forts for self-defense. 

If he had not as a rule secured the countenance and 
protection of the king or chief, his life would have been 
continually imperiled, and his success almost hopeless. 

Acting on this plan, this astute missionary now deter- 
mined to visit Tara, the seat of the chief king of Ireland, 
and try to effect the conversion of King Laoghaire and his 
court. He determined to make his journey from Down- 
patrick onward by water. Sailing to the mouth of the 
Boyne River, he left his boats there and went with his 
little company a day's journey to the Hill of Slane, where 
by way of celebrating Easter — for it is said to have been 
Easter-eve — he kindled the Easter fire. King Laoghaire 
and his Druids were at this time celebrating a great 
heathen festival, part of the ceremonial of which was the 
lighting of a fire at Tara. 

There was a stringent Druid law, as we have seen, that 
while the sacred fire was burning no other should be 



130 ^'^-^ STORY OF ST. PATRICK. 

lighted by the people on pain of death. The king, there- 
fore, on seeing the fire on the Hill of Slane, easily visible 
at Tara, though nine miles distant, was much incensed, 
and with horses and chariots he set out to punish the im- 
pious transgressor of the sacred law. Other writers assert 
that a pagan magician, when he looked on the fire, said to 
the king : " Unless yonder fire be this night extinguished, 
he who lighted it will, together with his followers, reign 
over the whole island." Whereupon the king, gathering 
together a multitude, hastened with them in his wrath to 
extinguish the fire. He proceeded to Slane with twenty- 
seven chariots, hoping with that number to obtain a com- 
plete triumph. Acting on the advice of his magicians, he 
turned the face of his men and horses toward the left hand 
of St. Patrick, trusting that by doing so his purpose could 
not be thwarted. But Patrick, on beholding the multitude 
of chariots, repeated the verse of King David's psalm: 
" Some trust in chariots and some in horses, but we will 
invoke the name of the Lord." On approaching the place 
where St. Patrick was, his magicians advised the monarch 
not to go farther, lest by going in Patrick's i3resence the king 
should seem to honor him. The king therefore remained 
where he was, and forbade any one to stand up before 
Patrick when he arrived. 

On reaching Slane, Patrick was summoned to the king's 
presence and commanded to appear next day and give an 
account of his proceeding. It was on this occasion that 
Patrick is said to have composed his famous hymn, as an 
armor or breastplate to protect him from his foes. The 
hymn is written in a very ancient dialect of Irish, and 



PATRICK'S VISIT TO TABA. 131 

both internal and external evidence connects it with the 
age of Patrick. Its doctrine and spirit are in perfect har- 
mony with his acknowledged writings. It is printed in 
full toward the close of this story. 

There is doubtless much that is legendary in the details 
of the recital of this visit to Tara as they are set forth in 
many of the Lives of Patrick, but there is no reason to 
doubt the substance of the narrative. 

The next day after the demand was made by the king 
upon Patrick, he, with his companions, presented them- 
selves before the king and his assembled courtiers, priests, 
and bards. Dubbthack, or Duffa, the chief bard, rose and 
welcomed them. 

Patrick expounded and enforced at length the doctrines 
of Christianity. Dubbthack and many others were con- 
verted. The king professed to acquiesce, but his conver- 
sion was only nominal. He permitted Patrick, however, 
to preach the gospel everywhere throughout Ireland, and 
he was not slow to avail himself of the privilege. 

Christian courage, as described in the following lines, 
was well illustrated by Patrick at Tara : 

Stand but your ground, your ghostly foes will fly ; 
Hell trembles at a heaven-directed eye ; 
Choose rather to defend than to assail — 
Self-confidence will in the conflict fail. 
When you are challenged, you may dangers meet — 
•True courage is a fixed not sudden heat, 
Is always humble, lives in self-distrust. 
And will itself into no danger thrust. 
Devote yourself to God, and you will find 
God fights the battles of a will resigned. 
Love Jesus ! love will no base fear endure; 
Love Jesus ! and of conquest rest secure. Kjen. 



CHAPTER XIX. 

DESCRIPTION OF TAEA. 

There was a feast that night, 
And colored lamps sent forth then* odorous light 
Over gold carving, and the purple fell 
Of tapestry ; and around each stately hall 
Were statues pale, and delicate and fair, 
As all of beauty, save her blush, were there. 

At first the pillared halls were still and lone, 

As if some fairy palace, all unknown 

To mortal eye or step. This was not long. 

Wakened the lutes, and rose the sound of song ; 

And the wide mirrors glittered with the crowd 

Of changing shapes — the young, the fair, the proud, 

Came thronging in. 

Landor. 

Before we accompany Patrick farther it may be inter- 
esting to pause for a few minutes and learn something 
about Tara and Tara's Hall. 

Tara is about twenty-five miles from Dublin, in County 
Meath, Ireland, and was the site of Tara's Hall, which was 
the residence of the chief king of Ireland from the third 
till the seventh century. The banqueting-hall of the 
palace is said to have been 759 feet in length and 90 feet 
in width and to have had foui-teen entrances. With one 

132 



DESCRIPTION OF TARA. . ^33 

exception the buildings were constructed of wood and clay 
— but were overlaid with earth so pure and splendid that 
it resembled painting. 

Two magnificent neck-chains of gold were found at Tara 
in 1810 and are now in the Museum of the Royal Irish 
Academy, Dublin. They are spiral in form ; one weighs 
twenty-eight ounces and is seven feet seven inches long ; 
the other is of equal length, is of more delicate construc- 
tion, and weighs twelve and a half ounces. 

Under the supremacy of Brian Boru, one of his subor- 
dinate chiefs or provincial kings held the title of king of 
Tara. The Tara estate in the thirteenth century belonged 
to a family of Norman descent — the Renpenthenyes. In 
the reign of Queen Elizabeth, the then Lord of Cabra and 
Tara, Richard Renpenthenye, was arraigned on the charge 
of uttering treasonable expressions against the queen, and 
though an old man of seventy, he was condemned and 
executed. However, about twenty years later, his de- 
scendant, Edward de Repenthenye, was restored to the 
estates by James I. In the civil wars several members of 
the family were killed, and when Cromwell extended his 
rule over Ireland the estates of Francis de Pentheny were 
again alienated. The lands of Cabra and Tara were sur- 
veyed in 1657 with the rest of the forfeited possessions in 
Ireland, and after the restoration of Charles II. were, by 
letters patent, under the act of settlement, bearing date 
February 5, 1669, granted to James, Duke of York, the 
king's brother, afterward James II. From him they 
passed to Lord Tyrconnell, who also forfeited them. In 
1702 they were purchased by a company that had been 



;[34 ^^^ STORY OF ST. PATRICK. 

formed for making sword-blades in England, who soon 
after disposed of their interest to Thomas Meredith of 
Dublin, and thus disappeared the ancient estates of the 
Lord of Tara. But in the latter part of the century a por- 
tion of the estate was regained by the family of Pentheny 
O'Kelly, who were legitimate descendants of the ancient 
family. 

Near the ruins of Tara's Hall a battle was fought, May 
26, 1798, in which the English forces worsted the Irish. 
On the same spot Daniel O'Connell held a mass meeting 
in favor of repeal of the Act of Union between Great 
Britain and Ireland, August 15, 1843, and it is said two 
hundred and fifty thousand people were present. 

The ancient character of this ruined hall and its connec- 
tion with the early glories of Ireland give it a romantic 
interest which is touchingly expressed in Moore's poem : 

The harp that once through Tara's halls 

The soul of music shed. 
Now hangs as mute on Tara's walls 

As if that soul were fled. 
So sleeps the pride of former days. 

So glory's thrill is o'er, 
And hearts that once beat high for praise 

Now feel that pulse no more. 

No more to chiefs and ladies bright 

The harp of Tara swells ; 
The chord alone that breaks at night, 

Its tale of ruin tells. 
Thus Freedom now so seldom wakes ; 

The only throb she gives 
Is when some heart, indignant, breaks. 

To show that still she lives. 



CHAPTER XX. 

patkick's mission wokk in tbe west and south. 

The proud he tam'd, the penitent he cheer'd, 

Nor to rebuke the rich offender fear'd. 

His preaching much, but more his practice wrought — 

A Uving sermon of the truths he taught. 

For this, by rules severe his life he squar'd, 

That all might see the doctrine which they heard. 

Dryden. 

Patrick proceeded next to Tailltown or Telltown. Tell- 
town is a mountain in Meath where annual sports were 
celebrated fifteen days before and fifteen days after the 
1st of August. Their institution is ascribed to Lugaidh- 
lam-fadah, the twelfth king of Ireland, in gratitude to the 
memory of Tailto, the daughter of a prince in Spain, who 
married a king of Ireland and took Lugaidh under her 
protection during his minority and gave him an educa- 
tion. From this lady the sports themselves and the place 
where they were celebrated took their names. The 1st of 
August was called Lugnasa, formed from two words signi- 
fying in memory of Lugaidh. It is now called Lammas ; 
the ancient name, however, was Loafmas, or the feast of 
the loaf, from the custom of offering a loaf of new wheat 
on the 1st of August, as an oblation of the first-fruits. 
These sports observed at Telltown were a sort of warlike 

135 



136 THE STORY OF ST. PATRICK. 

exercises, somewhat resembling the Olympic games, con- 
sisting of racing, tilts, tournaments, and similar exercises. 

At these annual games an immense number of people 
usually assembled, and the occasion, therefore, afforded 
Patrick a good opportunity of preaching the gospel to the 
masses. Caibre and Cormall, two brothers of King Lao- 
ghaire, were present. The former obstinately refused to 
accept the gospel preached by Patrick and treated him 
with great incivility, but Cormall joyously believed, was 
baptized, and granted a site for a church. This new con- 
vert was the grandfather of the famous Columbille. 

Patrick spent several months in Meath and the counties 
around, preaching with great zeal, traveling almost daily, 
and great numbers of people were converted to the Chris- 
tian faith. 

It was on the occasion of his preaching at one of these 
places that the interesting incident respecting the sham- 
rock occurred, which shows the readiness with which 
Patrick could seize upon some simple object to illustrate 
his subject. It is well known that the shamrock is a 
variety of the white clover, the trifolium replens of botan- 
ists, known also as the trefoil, or three-leaved clover. It is 
said that when Patrick was trying to explain the doctrine 
of the Trinity the audience was sorely puzzled at his state- 
ments. "How," said one of their chiefs, "can there be 
three in one ? " Patrick in reply picked up a leaf of trefoil 
from the ground and held it up before them. " Behold," 
he said, " three and yet one. Behold in this trefoliate leaf 
how. the three persons in the Godhead can exist and yet 
be one." The illustration was so beautiful and so forcible 



PATRICK'S MISSION WORK IN THE WEST AND SOUTH. \21 

that the chief immediately accepted the Christian faith 
and was baptized, and his clan followed his example, as 
was the fashion of those days. From this legend it is 
thought came the adoj^tion of the shamrock leaf in later 
years as the national emblem. 

It may also be remarked that among the uneducated 
classes in Ireland any strange or unusual formation in 
plant or flower is regarded with more or less superstition. 
A double nut, an unusually large or oddly shaped fruit of 
any kind, a leaf of peculiar formation — these things are 
always plucked when found and kept for " luck." But the 
superstitious reverence with which the four-leaved clover 
has been regarded for so long a time, that " the memory of 
man runneth not back to the contrary," has a very simple 
explanation. Its resemblance to the form of a cross is 
unquestionably the cause of its endowment in the estima- 
tion of the people with magic virtues, and especially with 
the virtue of detecting the presence of evil spirits, and nul- 
lifying their power to inflict injuly. 

The legend respecting the influence of the four-leaved 
shamrock which is prevalent in Ireland is also beautifully 
told by Samuel Lover in the following verses, that deserve 
a place in the story of Ireland's patron saint : 

I'll seek a four-leaved shamrock 

In all the fairy dells ; 
And if I find the charmed leaf. 

Oh, how I'll weave my spells ! 
I would not waste my magic might 

On diamond, pearl, or gold. 
For treasure tires the weary sense — 

Such triumph is but cold ; 



138 THE STORY OF ST. PATRICK. 

But I will play the enchanter's part 

In casting bliss around ; 
Oh, not a tear or aching heart 

Should in the world be found I 

To worth I would give honor ; 

I'd dry the mourner's tears ; 
And to the pallid lip recall 

The smile of happier years ; 
And hearts that had been long estranged, 

And friends that had gi-own cold 
Should meet again like parted streams, 

And mingle as of old. 
Oh, then I'd play the enchanter's part 

In casting bliss around ! 
Oh, not a tear or aching heart 

Should in the world be found ! 

The heart that had been mourning 

O'er banished dreams of love. 
Should see them all returning, 

Like Noah's faithful dove. 
And Hope should launch her blessed bark 

On Sorrow's darkening sea, 
And Misery's children have an ark. 

And saved from sinking be. 
Oh, thus I'd play the enchanter's part 

In casting bliss around ! 
Oh, not a tear or aching heart 

Should in the world be found ! 

Samuel Lovek. 



CHAPTER XXI. 

PATRICK'S VISIT TO CONNAUGHT, ETC. 

His path he strewed 
With gentle kindnesses and words of grace. 
With all degrees of men his open face 
Won high regard or earnest gratitude. 
With sturdy honesty and truth endued, 
His soul was written on his countenance, 
And all might read him at a casual glance, 
As on a world-wide pedestal he stood. 
By unclean pelf his hand and heart unstained. 
Strong for the right, and turning not aside 
Whene'er the public weal was in debate. 
He justified the honor he had gained. 
If specks in marble envious eyes espied, 
His faith in God was his sure armor-plate. 

Our missionary next repaired to Connaught, where he 
spent seven years preaching, founding churches and 
schools of learning, and sending forth preachers. 

It was there, in the vicinity of the royal palace of Cro- 
ghan, that he had the famous reputed interview with the 
two daughters of King Laoghaire, Ethna the Fair and 
Fedelma the Ruddy. They had been sent there, it is sai4, 
to be educated by two Druids named Mael and Caplait. 
The account given in some of the Lives of Patrick of the 
interview between Patrick and these pagan princesses is 
generally accepted as substantially true ; and the incident 

139 



140 ^^^ STORY OF ST. PATRICK. 

is one of the most picturesque and striking in the history 
of Patrick. The simple questions put by them, and Pat- 
rick's answers touching the leading truths of the Christian 
faith, are natural and lifelike, but evidently tinged with 
the superstitions and errors that crept into the church at 
a later date. The conference ended in the conversion and 
baptism of the princesses and also of their tutors, and on 
the part of the princesses the dedication of themselves to 
a religious life, although the account closes with a descrip- 
tion of a death scene. The whole account is given in the 
doubtful writings of Patrick near the close of this book. 

The great truth doubtless to which Patrick directed the 
attention of these young pagan princesses was the atoning 
death of God's own Son, which is symbolized by bread 
and wine in the sacrament of the Lord's Supper, of which 
elements it is the duty and privilege of all believers in 
Jesus to partake while they thankfully remember Jesus 
as their Prophet, Priest, and King, feast their souls upon 
the precious truths embodied in Jesus and his saving 
work, thus gaining the nourishment which their souls 
need. Each believer in him can adopt the truth conveyed 
in the words of this hymn : 

When time seems short, and death is near, 

And I am pressed by doubt and fear, 

And sins, an overflowing tide. 

Assail my peace on every side, 

This thought my refuge still shall be — 

I know my Saviour died for me. 

His name is Jesus, and he died. 
For guilty sinners crucified ; 
Content to die that he might win 



PATRICK'S VISIT TO CONNAVGUT, ETC. \^\ 

Their ransom from the death of sin ; 
No sinner worse than I can be ; 
Therefore I know he died for me. 

If gi'ace were bought, I could not buy ; 
If grace were coined, no wealth have I ; 
By grace alone I draw my breath, 
Held up from everlasting death ; 
Yet since I know his grace is free, 
I know the Saviour died for me. 

I read God's Holy Word, and find 

Great truths which far transcend my mind ; 

And little do I know or see ; 

Than this, that Jesus died for me. 

This is my best theology — 

I know the Saviour died for me. 

My faith is weak, but 'tis thy gift ; 
Thou canst my helpless soul uplift, 
And say, " Thy bonds of death are riven, 
Thy sins by me are all forgiven. 
And thou shalt live, from guilt set free, 
For I, thy Saviour, died for thee." 

Dr. George W. Bethune. 



After this interview Patrick went to a mountain now 
•called Croagh-Patrick, on the western coast of Connaught, 
and is said to have gathered there the several tribes of 
serpents and venomous creatures, and to have di'iven 
them headlong, by the beating of a drum, into the western 
ocean, and no poisonous reptile has been seen in Ireland 
since. This is the legend that is so intimately connected 
with St. Patrick's name. There is quite an uncertainty as 
to the cause of the absence of any snakes, etc., in Ireland. 
Some think that the prevalent growth of the shamrock in 



142 THE STOUT OF ST. PATRICK. 

Ireland is the cause there of the absence of snakes. Pliny, 
in his "Natural History," says that serpents are never 
seen on trefoil, and that the leaves of the plant will cure 
the stings of common reptiles. Other naturalists have 
asserted that serpents and trefoil are never found together. 
We are not aware that the matter has ever been scientifi- 
cally tested. Scientists af&rm that there is no evidence 
showing that snakes have at any time existed upon the 
Irish Isle. There are very few snakes of any species in 
Great Britain. The character of the country may have 
something to do with it ; but it is probably largely due to 
the fact that being islands, but few of the species reached 
them. It should be known in order to counteract the 
foolish legend about St. Patrick's banishing all poisonous 
reptiles from Ireland, that Solinus, who wrote several 
hundred years before the arrival of St. Patrick in Ireland, 
notices Ireland's exemption from reptiles. 

Our readers must not forget that St. Patrick's fame has 
come down to us through the medium of vast exagger- 
ations, and that he was not quite so remarkable a person 
as legends have described and fond nationality believed. 
Instead of the wonder-worker crowned with shamrock 
and marching to the national air to subdue legions of 
vipers, the earliest documents extant concerning him de- 
scribe a missionary teacher, simple, faithful, and zealous, 
exhibiting the clearest evidence of one thoroughly in- 
structed in God's Word, and supported by the grace of 
his Master. As the purest stream always flows nearest 
the fountain, so, of the many writers of the life of Patrick, 
those who lived nearest to his time have had the gi'eat- 



PATIilCK'S VISIT TO CONN A V GET, ETC. I43 

est regard for truth, and have been the most sparing in 
recounting iniraeles, while in Patrick's own writings there 
is not the remotest hint that he ever wrought a miracle, 
or ever claimed that he possessed the power to work one. 
The most material events of his life were first written by 
Fiecc, who is said to have been a contemporary of Patrick ; 
and these were comprehended in a hymn in the Irish lan- 
guage, of thirty-four stanzas, in which there is no allusion 
whatever to miracles: but as the writers of his life in- 
creased, so his miracles were multiplied, especially in the 
dark ages, until they at last exceeded all bounds of credulity. 
An ancient writer near Florence, Italy, long before Pat- 
rick's day, in describing Ireland has these lines : 

Far westward lies an isle of ancient fame, 

By nature bless'd, and Scotia * is her name. 

Enrolled in books, exhaustless in her store 

Of veiny silver and of golden ore. 

Her fruitful soil forever teems with wealth ; 

With gems her waters, and her air with health; 

Her verdant fields with milk and honey flow. 

Her woolly fleeces vie with virgin snow ; 

Her waving furrows float with bearded corn 

And arms and arts her envy'd sons adorn. 

No savage bear with lawless fury roves. 

No rav'nous lion through the peaceful groves ; 

No poison there infests ; no scaly snake 

Creeps through the grass, nor frog annoys the lake. 

An island worthy of her pious race. 

In war triumphant and unmatched in peace. 

But after this short digression, which may be regarded 
in the nature of a diversion, we must return to Patrick's 
main work. 

* Ireland was called Seotia when these lines were written, and for many 
centuries afterward. 



CHAPTER XXII. 

PATRICK'S VISIT TO THE NORTHWEST. 

And such a voice, and such a theme ; 
He lay enchanted till the light 
Dispelled the vision of the night, 

And he awoke with awe supreme ; 

So near the gate of heaven, thought he, 
With floods of glory like a sea — 
Majestic in his dream. 

Having moved northward, Patrick came, after much 
preaching by the way, into the region wherein was the 
wood Foclut, from which he heard voices in the vision 
that determined him to come as a missionary to Ireland. 
This was to Patrick a most interesting place — the place at 
which he took ship escaping from slavery — the place of 
his holy vision afterward. In this place, when he arrived, 
he found all the nobles and people of that province assem- 
bled in council, disputing about a successor to the throne 
made vacant by the death of the king, Amalgaid. His 
seven sons were present, and great excitement prevailed. 
Patrick, like another Paul, preached the Word of God with 
great boldness to all ; the Spirit of God accompanied his 
words, multitudes believed and turned unto the Lord, 
among whom were the seven sons of Amalgaid, and twelve 
thousand others, all of whom Patrick baptized in one day. 

144 



PATRICK'S VISIT TO THE NORTHWEST. I45 

Here also a church was planted, and Mancenus, a devout 
man skilled in the Scriptures, was placed in charge. These 
brief records indicate the vast numbers of converts there 
must have been from paganism .to Christianity when so 
many thousands of men, women, and children followed the 
example of their chiefs and were baptized. 

Patrick is reported to have remained seven years in 
the province of Connaught preaching, baptizing, planting 
churches, and placing them in charge of men who could 
speak to them the word of life and train them in the ways 
of the Lord. It is reckoned that forty-seven churches 
were during these years planted in this province and were 
committed to the oversight and pastoral care of as many 
primitive bishops. 

After preaching in Cashel and establishing a church 
there and giving it a pastor, Patrick still pursued a north- 
ward course, Adsiting principally the towns upon and near 
the sea-coast. Among these were Sligo, Drumcliffe, Ross 
Clogher, Droos Ashrol, etc., tarrying for some days or 
weeks at each of these places and founding a church wher- 
ever the circumstances seemed to warrant it. Thus he 
pursued his way through the counties of Donegal and 
Tyrone until he reached the palace of the kings of Ulster, 
about three miles north of Deny. This palace was at 
the time of Patrick's visit the seat and residence of Prince 
Owen, one of the sons of King Neil, to whom he proclaimed 
the doctrines of Christ with the result of the king's conver- 
sion and that of his whole family. In this instance also 
Patrick displayed his usual knowledge of human nature, 
and of the tendency there is in the lower gi'ades of society 



146 'J^HE STORY OF ST. PATRICK. 

to follow the example of those who occupy a more exalted 
position. The populace are easily prevailed upon to follow 
their leaders. 

He crossed the river Foyle and continued his missionary 
operations in that neighborhood, crossing and recrossing 
the smaller rivers in the vicinity, as necessity required, all 
the time vigorously prosecuting his work of preaching the 
gospel, baptizing his converts, planting churches, and sup- 
plying them with teachers and preachers. For several 
weeks, if not months, he persisted with gi-eat assiduity in 
his work and with marvelous success, until all those north- 
ern Ulster people were brought over to the Christian faith. 
He proceeded through Coleraine, along the banks of the 
river Bann, preaching; and wherever he went many were 
converted, churches were established, and wondrous refor- 
mations were effected. It is calculated that he spent two 
years in this tour through Donegal, Tyrone, Derry, An- 
trim, Armagh, and Louth. 

Soon after Patrick proceeded to Moy Slecht, in County 
Cavan, then the seat of the gi-eat national idol, Crom Cru- 
ach, which Patrick demolished, having won over the peo- 
ple, and thus put an end to pagan worship at its center. 

In this way this great missionary, in his gospel tours, 
dealt many death-blows to the cruel paganism that held 
the inhabitants of Ireland in its merciless gi'asp, striking 
the fetters of error and superstition from their minds and 
hearts by the use of the sword of the Spirit, which is the 
Word of God. His weapons were not, except in such a 
case as this Art Moy Slecht, carnal but spiritual, but they 
were nevertheless mighty through God to the pulling 



PATRICK'S VISIT TO THE NORTHWEST. I47 

down of strongholds. The incident connected with the 
destruction of this idol is graphically told in the following 
lines : 

And there wanted not who counsel'd that he should his 

hand withhold, 
Should that noblest image spare and accept their offered 

gold. 

But he rather — " God raised me not to make a shameful 

gain, 
Trafficking in hideous idols with a service false and vain ; 

But to count my work unfinished, till I sweep them from 

the world ; 
Stand and see the thing ye sued for by this hand to ruin 

hurled." 

High he reared his battle-ax, and heavily came down the 

blow; 
Reeled the abominable image, broken, bursten, to and fro. 

From its shattered side, revealing pearls and diamonds, 
showers of gold. 

More than all that proffered ransom, more than all a hun- 
dredfold. 



CHAPTER XXIII. 

PATRICK'S CLOSING MISSIONARY TOURS. 

At church, with meek and unaffected gi*ace, 
His looks adorned the venerable place ; 
Truth from his lips prevailed with double sway, 
And fools who came to scoff remained to pray. 

As some tall cliff that lifts its awful form 
Swells from the vale, and midway leaves the storm. 
Though round its breast the rolling clouds are spread, 
Eternal sunshine settles on its head. 

After spending some time at Ard-Patrick and Clogher 
and continuing with great success his work in these places, 
he moved southward in the neighboring counties and 
came to the place afterward called Armagh, meaning the 
high field, from its situation on an eminence. It is said 
that the chief man of the place, named Daire, made Patrick 
a present of the site, where a city was laid out, large in 
compass and beautiful for situation, where a cathedral 
was afterward established, also seminaries and schools. 
Everywhere his labors seemed to be crowned with suc- 
cess ; assistants gathered around him from various quar- 
ters, and hundreds of persons trained in his schools and 
seminaries went forth to take charge of churches in all 
parts of the land. 

148 



PATIilCK'S CLOSING MISSIONARY TOURS. 149 

He was himself the moving and governing spirit every- 
where—stimulating both by precept and example thou- 
sands of others to come to his help and to work assid- 
uously for God. 

From Armagh he proceeded to Dundalk and Dublin. 
At Dublin the people, hearing of his fame, came out in 
multitudes to welcome him. Alphin, the king of the place, 
listened to his words with unwonted interest, was aston- 
ished at the fervor of Patrick's zeal in preaching, and the 
king with all his people believed. A cathedral was after- 
ward built near a well where it is said Patrick baptized 
many people. His labors changed this place, that hitherto 
had been a stronghold of druidism and of many vices, into 
a fruitful and delicious garden of the Lord, where many 
churches were built on the ruins of the temples of idolatry 
and were furnished with godly and indefatigable pastors. 
This great work could only be accomplished by constant 
appHcation, patience, humility, and invincible courage. 
God had endowed Patrick with all the natural qualities 
which were requisite for such an apostolic work. He had 
the genius of a worker, was a tactician of the first order, 
had a fearless heart and an unbounded charity, and with 
these qualities in the fullest exercise he carried the glad 
news of the gospel to all. 

Leaving Dublin, he bent his course once more south- 
ward, throTlgh Leinster and Munster. He preached 
through several parts of Leinster and settled many pas- 
tors over churches, and, going onward to Munster, the 
king, hearing of his coming, went out with joy to meet 
him, conducted him, it is said, with all honor and respect 



150 THE STORY OF ST. PATRICK. 

to his royal city of Cashel, where he and all his family 
listened to the words of Patrick, were convinced, and 
baptized. 

Leaving Cashel he traveled to Kerry, in the most re- 
mote parts of Munster, in which are located the beautiful 
Lakes of Killarney, which he doubtless visited, and estab- 
lished a church, and here on an island are the ruins of 
Innisfallen Abbey, founded in the seventh century. The 
celebrated "Annals of Innisfallen," consisting of scraps 
from the Old Testament and a compendious universal 
history reaching down to the time of St. Patrick, were 
written here. 

Sweet Innisfallen, long shall dwell 
In memory's dream that sunny smile 

Which o'er thee on that evening fell 
When first I saw thy fairy isle. 

Moore. 

In this neighborhood and through this province he con- 
tinued preaching, visiting, baptizing, founding churches, 
and otherwise executing the functions of his ministry for 
about seven years. He probably often visited and en- 
joyed the beauty and scenery of the Lakes of Killarney 
during these seven years. The following line comprehen- 
sively portrays their beauty and their social environments : 

Where every prospect pleases, and only man is vile. 

Lough Lene, the name in the Irish language for the 
Lake of Learning, but now better known as the Lakes of 
Killarney, are distinguished by the upper, the middle, 
or Tore Lake, and the lower, which is the most extensive — 



PATRICK'S CLOSING MISSIOXAEY TOURS. 151 

the three being connected by a narrow channel. They are 
situated in the County Kerry, and are commanded on the 
east and south by the mountains of Mangerton and Tore, 
and on the west by that of Glena, beautiful Glena; on 
the north the country is level, stretching toward the town 
of Killarney, which lies northeast. It is beyond the power 
of the artist's pencil or the poet's imagination to give even 
an idea of these charming lakes; they were celebrated 
ages ago for their romantic beauty and soft, bewitching 
scenery, and were styled the tenth wonder of Ireland. 
The surrounding mountains are covered from their apex 
to their base with oaks, yew-trees, evergreens, and the 
arbutus, which, although only a shrub in other countries, 
becomes here a tree, and grows to a height of twenty feet. 
It bears leaves ever green, like those of the laurel, but to- 
ward the extremity they are purple ; its flowers hang in 
clusters like grapes, are white, and of an agreeable flavor. 
These present in their different stages of vegetation a 
dehghtful variety of colors, and form an amphitheater 
which revives all the charms of the spring in the depth of 
winter. The report of cascades falling from these moun- 
tains to mingle with the waters of the lake below are re- 
, peated by a thousand echoes, and contribute considerably 
to the charms of this delightful retreat. 

On the summit of Mangerton Mountain is a lake, the 
depth of which is unfathomable. It is called in Irish, 
Poulle Iferon — the hole or opening to hell ; but it is more 
generally known as the Devil's Punch-bowl. Its water 
appears nearly as black as ink, caused no doubt by the 
peat soil and the shade of the perpendicular rocks that 



152 THE STORY OF ST. PATRICK. 

surround it. The water, even in summer, is intensely 
cold, and still it lias never been known to freeze in winter. 

Having founded a church at Ardagh, in County Long- 
ford, he returned through Leinster to the northern parts 
of Ulster again, where he made frequent rounds of visits 
during the following six years, preaching still and making 
converts, comforting and fortifying those who had already 
believed, and setting all things in order as far as possible 
for the success and continuance of the churches. 

Ulster, Leinster, and Munster were visited again and 
again by Patrick in turn. 

The same policy of endeavoring first to reach the kings 
and chiefs was pursued, and with the same result, that 
everywhere he went multitudes were converted to the 
faith of the Christian religion and were baptized, churches 
were established, and clergy in great numbers were sent 
forth. We must not imagine that the baptisms by Patrick 
were ostentatious ceremonies. The world has never wit- 
nessed religious rites less fitted to attract the eye than the 
first baptisms of Christianity, which were effected with few 
conveniences, and little or no ostensible preparation. The 
practice was not new. The Jews were familiar with it. 
They had practised family bai^tisms in admitting prose-^ 
lytes for many years, including children of all ages, so 
that to them the general statement that a household had 
been baptized would convey the idea that children were 
included. Patrick's progress through Ireland was an 
almost unbroken series of triumphs — consisting of the 
natives' conversion to Christianity and of then-consequent 
baptism by Patrick. 



PATRICK'S CLOSING MISSIONARY TOURS. I53 

We must not forget that Patrick possessed a great ad- 
vantage in prosecuting his work from his knowledge of 
the customs and language of the Irish people. He often 
assembled around him in the open fields, at the beat of a 
drum, a concourse of people, where he related to them the 
story of Christ, which relation manifested its divine power 
upon their rude minds, and their desire for the Christian 
rite of baptism for whole households. Hence we -read 
throughout his whole life a record of baptisms wherever 
he went. Senell is supposed to have been Patrick's first 
convert, then Dechu at Saul. It is recorded that " Dichu 
repented and believed in one God, and Patrick baptized 
him and a great host along with him"; that "Ere the son 
of Deg believed in God, confessed the faith, and was bap- 
tized by Patrick." Once in journeying "Patrick saw a 
tender youth herding swine, Mochal by name; Patrick 
preached to him and baptized him"; "that the men of 
North Munster, to the north of Limerick, went in sea-fleets 
to meet Patrick, and he baptized them in Tirglass " ; " that 
Patrick went into the province of Mugdovin to Donnach 
Maigen, and he baptized the men of Mugdovin " ; " at Te- 
mair Singite Patrick baptized the men of Assail " ; " that 
Patrick founded a church at Domnach Maige Slecht, and 
baptized many " ; that " Patrick went to Naas, where he 
baptized Dunling's two sons, Ailill and Illann " ; that "Pat- 
rick came into the regions of Corcutemne and baptized 
many thousand men, and he founded three churches"; 
that Patrick baptized missionaries to the heathen Picts 
of Scotland, the pagan Anglo-Saxons, and the idolaters of 
almost every section of the continent of Europe. 



154 ^'^^ STORY OF ST. PATRICK. 

He comes, soul ! His is the voice 

Proclaims redemption nigli; 
His is tlie message bids rejoice, 

And pleads, " Why will ye die ? " 

His watchmen cry aloud, and far, 
The heathen cease their strife, 

To see the hand of Love unbar 
The door that leads to life. 

Oh, beautiful the feet that toil 

In desert wastes of sin. 
To pluck from Satan's hand the spoil, 

The Master fain would win ! 

All hail the Messenger divine ! 

Hosanna to his name ! 
Unending may his glory shine. 

His foes be put to shame ! 

M. C. M. 



CHAPTER XXIV. 

PATRICK'S DEATH AND BURIAL. 

They cannot die — " whose spirits here 
Were one with Christ, their living Head ; " 
They cannot die : 
Though the time-wasted sepulcher 
In which their vestiges are laid 
Crumbled in dust may lie. 

They are not dead — whose ashes fill 
That melancholy house of clay ; 
They are not dead : 
They live in brighter glory still, 

Than ever cheer'd their earthly way, 
Full beaming round their head. 

BOWKING. 

Patrick was now an old man — how old there are no 
means of exactly determining. It is reported that he 
passed several of his latest years in Armagh and Saul, 
always, however, bearing on his heart the concerns of the 
church at large in Ireland, for whose establishment and 
pi'ogress he had so long and faithfully labored. During 
these closing years it may well be imagined that he held 
many conferences with those who had charge of the 
churches ; that he set in order, so far as his counsel could 
go, many things for their furtherance in knowledge and 

155 



156 THE STORY OF ST. PATRICK. 

numbers and for their purity of life. During these years 
also he wrote the sketch of his life, which is an autobiog- 
raphy under the title of the " Confession." Feeling his 
end approaching, he retired to Downpatrick, the scene of 
his earliest success, and there terminated his gi-eat career. 

There has been a keen debate over the place where 
Patrick's remains were buried, about which there is still 
some uncertainty. This, however, does not correspond 
with the words some imprudent, gushing admirer has 
written at the close of Patrick's " Confession," viz. : " On 
the 17th of March Patrick was translated to heaven." 

We do not know when, if ever, Patrick was accorded 
the honor of saintship by Eome, for his name is not on 
the list of the canonized as kept by Prosper of Acquitaine, 
whose duty it was, as secretary of the pope, to make the 
requisite record ; but this we know, that the first recorded 
example of a solemn and public decree in making a saint 
by that authority on the seven hills was in the case of 
Udulric or Ulric, Bishop of Augsburg, to whom the honors 
of canonical sanctity were adjudged by Pope John XYI., 
in the end of the tenth century, or, to be more exact, in 
the year 993 a.d. 

We claim the title "saint" for every true Christian, 
however humble or unknown. It is a good gosjDcl word, 
always abused when conferred only upon some eminent 
Christian. And in speaking of this Patrick of famous 
memory we have given him the title of " saint," not as a 
concession to superstition, but to identify him in the midst 
of so many other Patricks, and to cause him to stand forth 
in his distinctive character, as the man whom God appar- 



PATRICK'S DEATH AND BURIAL. I57 

ently endowed with eminent gifts, and called him to do a 
wonderfully gracious work as an apostle in Ireland. 

The most careful scholars concede that Patrick's re- 
mains were interred near Downpatrick. The Dean of 
Down, the Rev. Edward Maguire, D.D., has charge of the 
place, and is treasurer of a fund now being raised to erect 
a suitable monument to mark, if not with absolute cer- 
tainty the exact spot, at all events the certain locality in 
which the remains of Ireland's first and gi'eat apostle 
repose. 

The following recent letter from Dr. Maguire, Dean of 
Down in Ireland, is sufficiently explicit on this point : 

The Grave of St. Patrick. 

" Sir : At the recent visit to Downpatrick by the mem- 
bers of the R.S.A. the reputed grave of St. Patrick was 
pointed out, and observations not over-complimentary 
were indulged in respecting its unmarked and sadly neg- 
lected condition. A lady (Miss Rose Cleland, of Redford 
House, Moy, niece of the late Mr. R. Steele Nicholson, 
author of 'St. Patrick, Apostle of Ireland, in the Third 
Century') has just handed me for safe keeping £7, col- 
lected by her, mostly in penny contributions, in the hope 
that this sum may form the nucleus of a much larger and 
more general collection, and that the authorities of Down 
Cathedral may see their way to sanction a gi'eat national 
effort for the erection of a suitable monument to mark, if 
not with absolute certainty the exact spot, at all events 
the certain locality in which the remains of Ireland's first 
and great apostle repose. 



158 ^^^ STORY OF ST. PATlilCK. 

"Personally, I would gladly encourage such an effort, 
but the Cathedral Board and Chapter and public opinion 
must be brought into line before any proposal of the kind 
can have any reasonable prospect of success. Perhaps the 
fact of the 17th of this present month being the fourteen 
hundredth anniversary of the death of our saint (he died 
March 17, 493) may prove suggestive of some effort in 
the direction aimed at by Miss Rose Cleland. 
" Faithfully yours, 
" Ed. Maguiee, D.D., Dean of Down. 

" March 4th." 

The place of his sepulcher is not a vital question, but 
wherever it is, it contains the ashes of a saintly hero. 
Thus ended the earthly life of one who, once a slave on 
the Ulster hillsides, overthrew Irish idolatry by the preach- 
ing of the cross, by the simplicity of his life, the fervor of 
his love, and the steadfastness of his faith, and founded a 
church which evangelized half of Europe, and which ex- 
hibited zeal, character, education, and progi'ess from the 
days of St. Patrick till the time of the Norse invasions. 

How sleep the brave who sink to rest 
With all their country's wishes blessed ; 
When Spring, with dewy fingers cold, 
Eeturns to deck their hallow'd mold. 
She there shall dress a sweeter sod 
Than Fancy's feet have ever trod. 
By Fairy fingers their knell is rung, 
By forms unseen their dirge is sung ; 
There Honor comes, a pilgrim gray. 
To bless the turf that wraps their clay ; 
And Freedom shall awhile repair 
To dwell a weeping hermit there. 

Collins. 



CHAPTER XXV. 

A MEMOKIAL TRIBUTE. 

There is no death ! The stars go down 

To rise upon some fairer shore ; 
And bright in heaven's jeweled crown 

They shine forevermore. 

There is no death ! The dust we tread 
Shall change beneath the summer shower 

To golden grain of mellow fruit, 
Of rainbow-tinted flowers. 

There is no death ! The leaves may fall, 
The flowers may fade and pass away ; 

They only wait, through wintry hours, 
The coming of the May. 

There is no death ! An angel form 
Walks o'er the earth with silent tread ; 

He bears our best-loved things away. 
And then we call them " dead." 

Lord Lytton. 

Though we shall consider more fully Patrick's work in 
succeeding pages, we must record here over his grave that 
no country ever experienced a greater change in its eccle- 
siastical history than did Ireland, through the labors of 
Patrick. And among missionary heroes the career of St. 
Patrick stands preeminent. As a slave, as a prince of 
preachers, as a missionary, who by divine help overcame 
the fierce idolatry of a whole nation, and by his unselfish 

159 



160 'J^SE STORY OF ST. PATRICE. 

love captured their hearts, and has held the hearts of their 
descendants for fourteen hundred years, he occupies a 
place in the front rank of the heroes of the cross. No 
Christian life excels that of Patrick in fascination. He 
was a simple, mighty, evangelical preacher, and one of the 
greatest trophies ever won by the Saviour. 

Since the days of Paul no greater missionary has ever 
lived. The grand motive power of his life was love of 
souls, and like another Paul or Peter he preached the 
gospel with the Holy Ghost sent down from heaven. The 
prodigious effects produced on the minds and hearts of 
men was a clear indication that G-od was with him. Kings' 
daughters were among the honorable women who yielded 
to the truth as spoken by his lips. Leaders of hostile 
clans, whose trade was war, beat their swords into plow- 
shares and their spears into pruning-hooks, and onward 
Patrick went in his good work, from county to county 
and from province to province, till in a few years he had 
carried the tidings of salvation from Howth Head to the 
borders of Clew Bay, and from the glens of Antrim to the 
dreary wilds of Kerry. 

From that time forward, during several centuries, there 
was no country more distinguished than Ireland by the 
possession of Scripture truth. She had a pure gospel, a 
free Bible, an unclouded day of gi-ace, a rent veil unto the 
holiest of all, a religion that will run on parallel, in all 
eternity, with the benign results of the redemption of 
Christ. Colleges were founded, congregations were organ- 
ized, a bishop, as he was then called, had charge of each 
congregation, and, according to Archbishop Usher, Pat- 



A MEMOBIAL TRIBUTE. \Ql 

rick organized during his life 365 churches and placed 
over them 365 bishops who were simply pastors. 

Ireland was in those years at the head of the nations of 
Europe in respect of godliness. Her civilization was the 
most advanced, her learning the most extended and refined^ 
her Christianity was of the least corrupted type that then 
prevailed in the world, and the Irish divines were the only 
ones, so far as known to history, who refused to dishonor 
their reason by refusing to lay it prostrate at the feet of 
any human authority. 

Ireland became also the resort of students, and welcomed 
to her hospitable shores scholars from every country in 
Europe. She was then the nursery of patriots — true pa- 
triots — not men of the selfish, greedy, grasping, gory type,, 
but men who sought her good, and besought God to bless; 
her, whether amid sunshine or in the stormiest days. And 
we should like to see once more the true Irish harp strung: 
again, and to hear hymns of redemption bursting from the 
joyous lips of a ransomed people. 

" Go preach my gospel," saith the Lord ; 

" Bid the whole earth my grace receive ; 
He shall be saved that trusts my Word ; 

He shall be damned that won't believe. 

" I'll make your great commission known, 
And ye shall prove my gospel true, 

By all the works that I have done, 
By all the wonders ye shall do. 

" Teach all the nations my commands, 

I'm with you till the world shall end ; 
All power is trusted in my hands : 
I can destroy and I defend." 

I. Watts. 



CHAPTER XXVI. 

PATRICK'S PHYSICAL, INTELLECTUAL, AND KELIGIOUS CHARAC- 
TERISTICS. 

His words seemed oracles 
That pierced their bosoms ; and each man would turn 
And gaze in wonder on his neighbor's face, 
That with the like dumb wonder answered him ; 
Then some would weep, some shout, some, deeper touched, 
Keep down the cry with motion of their hands. 
In fear but to have lost a syllable. 
The evening came, yet there the people stood, 
As if 'twere noon, and they, the marble sea, 
Sleeping without a wave. You could have heard 
The beating of your pulses while he spake. 

Croly. 

Having given a brief and truthful sketch of the condi- 
tion of Ireland when Patrick landed, a captive upon its 
shores, probably about the year 427 a.d., and having given 
a rapid view of his life afterward with an account of his 
missionary tours in Ireland, we shall now sketch, as briefly 
as we can, his chief characteristics, then his doctrines, and 
afterward the nature and extent of the work he performed. 

Everything that is related of Patrick would lead us to 
conclude that he had a fine personal presence. A person 
of a noble and commanding appearance, whose sanctified 

162 



PATRICK'S CHIEF CHARACTERISTICS. 163 

and loving spirit manifests itself in every feature of his 
face, in every word of his lips, and in every gesture of his 
hand, has a passport to the good-will and favor of others. 
Patrick had most likely such a combination of physical 
graces, and this would greatly aid him in his intercourse 
with others. He is portrayed in traditionary lore as a 
person of attractive, venerable, dignified appearance. The 
majesty of love and truth pervaded his looks. His portly 
frame, his open, manly, and pleasant countenance, with an 
imposing manner, gave him special elements of usefulness. 
And his ardent piety shining through his comely features 
would be to many a means of grace, while his noble pres- 
ence would tend to awe and subdue the ignorant and 
superstitious with whom he came in contact. His very 
appearance, therefore, was in his favor, lending a charm 
to his words and gaining an entrance to the heart. 

Patrick had a powerful intellect and a high order of 
eloquence. The account of God given by Patrick in the 
story of his interview with King Laoghaire's daughters is 
profound, exact, and astonishing, and was well fitted to 
interest listening thousands and to move a whole nation. 
So also is his definition of the Three-One God contained 
in his " Confession." The man who could so comprehend 
these great verities of tlje Christian faith and clothe them 
in such lucid, beautiful words, deserves to be placed in the 
front rank of intellectual and eloquent men. 

Patrick's wisdom and prudence were conspicuous in his 
work. Irish society, as we have seen, consisted of tribes 
and clans, with a chief or a petty king at the head of each. 
A number of these tribes composed a province, with a king 



164 THE STORY OF ST. PATRICK. 

governing this larger community. Of these provinces 
there were five, with a king exercising sovereign domin- 
ion over all. These kings were almost autocratic in their 
influence and power within the domain of each, and Pat- 
rick, knowing their influence, took advantage of it and 
planned his missionary campaigns accordingly. Patrick 
sought an opportunity to preach the gospel flrst to the 
king of a province, and even to the supreme king of Ire- 
land. He knew that when a leading chief received the 
gospel, his subjects would become interested in its exam- 
ination, and many would accept the Saviour. It accord- 
ingly occurred that when Dubthach Maccu-Lugair, " king- 
poet of Ireland and of the supreme king," received the 
Saviour by faith, the gospel obtained a victory over the 
culture and intelligence of Ireland, and tidings of this 
convert to the Christian faith reached and influenced in 
some measure the most ignorant swineherd in the land. 
While Patrick knew that the soul of a swineherd was as 
precious as that of a king, he also knew that the conver- 
sion of the king's soul might influence thousands toward 
Jesus, while that of the swineherd would make little im- 
pression on the community. The conversion of nobles 
often tends to turn the thoughts of the lower grades of 
society to Him who is the Maker of all and the only 
Saviour. To facihtate his missionary labors Patrick 
therefore wisely embraced the earliest opportunity to 
present the claims of Jesus to the civil, literary, and legal 
chiefs of Ireland. 

Patrick was a lover of learning, and established educa- 
tional and theological schools. We have seen how he 



PATJRICK'S CHIEF CRABJCTEEISTICS. 1Q^ 

« 

lamented and apologized for his own defective education ; 
and while he availed himself of whatever assistance he 
could obtain from any quarter to help him in his work, he 
early felt the necessity of training a native ministry. He 
therefore constituted a " household " on a large scale, into 
which were gathered aU his assistants, to whom were 
allotted certain work in teaching and preaching according 
to their ability, qualifications, and tact. Some of these, 
while engaged in this household in instructing others at 
certain hours, at other times followed various occupations 
— domestic, mechanical, agricultural, ecclesiastical, literary, 
legal, and nautical. These were all Patrick's agents who 
conducted an educational, theological, and missionary in- 
stitution, which aimed to supply the country with minis- 
ters and teachers. Secundinus, the most scholarly man 
among Patrick's followers, was, we are told, at the head 
of this school, and Brogan was the name of its scribe, who 
lectured on theology, made addresses that were written 
and circulated, and made copies of the works of others. 
Patrick in his "Letter to Coroticus" speaks of a "holy 
presbyter whom he had taught from his infancy " in this 
seminary, whose chief object was the instruction of minis- 
ters for the Irish church, and where Patrick himself lived 
when at home. 

This household college of Patrick was continually bless- 
ing the churches which he founded with able and con- 
secrated ministers. In visiting these churches, he took 
graduates of his college with him, and left one here and 
two there, and seven at another place, as the necessities of 
the field required, and he would send pastors and preach- 



1(56 ^'^^ STOEY OF ST. PATRICK. 

ers wherever there were openings. In this way Patrick's 
college did an immense good as well as in* the general in- 
struction of young converts. 

His perseverance was very remarkable. He naturally 
partook of the characteristics of an ancient Briton. He 
was mercurial in temperament and was impulsive, ready- 
witted, easily moved to grief or joy, but he held these 
traits in proper control, and was also cool, deliberate, cling- 
ing to the work, though for the time unsuccessful, un- 
promising, and confronted with many difficulties. These 
difficulties often weighed upon his spirits, bowed his soul 
in tearful, supplicating grief before God, but the Holy 
Spirit wiped away his tears and cheered him by impress- 
ing upon his heart such a text as this, " Be not weary in 
well-doing, for in due season you shall reap, if you faint 
not." This cheering, upholding support of Grod's Spirit 
caused Patrick to continue his seemingly useless assaults 
upon the defiant front that Irish heathenism often pre- 
sented. Having this continuous support of the Divine 
Spirit, Patrick persevered until at last the ranks of pa- 
ganism were broken, and its army routed, leaving God's 
chosen champion to unfurl the flag of Calvary over all 
Ireland. 

Patrick was a man of great courage. To prove this, we 
might cite several instances in which he displayed daring 
as conspicuous as that of David, Luther, or Paul. Soon 
after his arrival in Ireland as a missionary, he determined 
to visit his old master Milchu, at Slemish Mountain in 
County Antrim. This Milchu was a desperate man, at 
the head of a numerous tribe of warriors, whose fathers, 



PATRICK'S CHIEF CRABACTEBISTICS. ^g^ 

as well as themselves, were constantly engaged in daring 
exploits, and who had never permitted even the soldiers 
of Imperial Rome to land on the coast of Ireland. To 
him, to his subjects, and to all his neighbors, Patrick was 
but a fugitive slave, prompted by insolence in attempt- 
ing to visit his former master. Patrick, it is said, carried 
with him money to pay his late master for the loss of his 
servitude, as well as to proclaim to Milchu his own re- 
demption by the blood of Christ; but, though from his 
former knowledge of Milchu Patrick had reason to fear 
the loss of all the earthly valuables he carried, and also 
immediate enslavement or cruel death, yet as he was going 
to preach Christ to him and to secure the salvation of his 
old master's family, which he accomplished, our missionary 
feared nothing. And how sad his heart must have felt, 
when, coming in sight of Milchu's house, he saw the con- 
flagration that destroyed its owner and his home, into 
which he had gathered all his treasures, and which he 
had set on fire to escape the visit of his fugitive swine- 
herd. 

Another instance of Patrick's daring courage was given 
in his acceptance of an invitation to visit a desperate rep- 
robate named MacCuil, an Ulsterman, who is described as 
an impious, cruel tyrant, depraved in thought, outrageous 
in words, malicious in deeds, bitter in spirit, cross in soul, 
wicked in body, fierce in mind, a heathen in life, savage 
in conscience, killing passing strangers with execrable 
wickedness. It was the plan of this desperado to murder 
Patrick when he came within his reach; but Patrick's 
words were accompanied with the convincing, converting 



^63 THE STORY OF ST. PATRICK. 

power of God's Spirit, and MacCuil was smitten with deep 
repentance, believed, and was baptized. But the most 
iheroic eifort of Patrick's life was probably his visit to 
King Laoghaire at Tava, which is briefly described else- 
where, but is worthy of a more extended notice. 

Patrick in his journey to Tara had fixed his temporary 
resting-place on the hill of Slane, near Drogheda, where he 
was surrounded by the cemetery containing the remains 
of many royal pagans, and with the symbols of their liv- 
ing and powerful idolatry. Tara was in full view of Pat- 
rick's camping-place, and about nine miles distant. As 
we have stated elsewhere, a great convention of the' chief 
nobles of Ireland met at stated intervals at Tara, to attend 
to the public business of the whole island, and to enjoy a 
series of feasts. The night after Patrick's arrival at Slane 
was one of the dates of a great festival at Tara. Kings, 
governors, generals, princes, and nobles of the people, ma- 
gicians, soothsayers, enchanters, and the inventors and 
teachers of all art and science, were called together at this 
time by King Laoghaire. These latter came to practise 
their enchantments, magical devices, and idolatrous super- 
stitions. The congregated followers of these were ex- 
ceedingly numerous. The feast of Easter had arrived, 
and was regarded in that day as the greatest festival that 
ever existed. On the eve of its celebration, lamps were 
lighted or fires kindled. Patrick resolved to celebrate 
Easter, and he kindled the fire. It was seen at Tara, and 
created there gi*eat indignation; for, as we have seen, 
there was a custom proclaimed by edict of the king, that 
the soul should perish from the people who lighted a fire 



PATRICK'S CHIEF CHARACTERISTICS. 169 

anywhere in any of those regions on that night, before it 
was kindled in the palace of Tara. 

Laoghaire, the king, was greatly disturbed by Patrick's 
violation of the legal custom of Tara, and the lawless act 
must be punished. Nine carriages were prepared for the 
king's party ; the two magicians, Lucatemail and Lochru, 
were added, for the attack on Patrick in the presence of 
all the nobles. When Laoghaire came to the place where 
Patrick was, he was called out from the position of his 
Easter fire to the king. When he appeared before the king, 
he was enraged, his nobles were indignant, the magicians 
were full of malice, and all seemed ready to destroy the 
apparently helpless preacher of the gospel. But the brave 
missionary looked at the carriages and their horses, and 
felt more powerful than the king of Tara with all Ireland 
to help him, and with heart and lips sang the appropriate 
words of the psalm, " Some trust in chariots and some in 
horses, but we will remember the name of our God." Only 
one of the king's retinue. Ere, rose at Patrick's approach, 
who, as the servant of Christ, blessed him, and Ere believed 
in Christ as the Saviour, and in the everlasting God. It is 
said that the magicians spoke abusively of Patrick's faith, 
and all seemed ready to rush upon him ; but Patrick arose, 
and in a loud voice said : " Let God arise, let his enemies 
be scattered, and let them that hate him fly from his face." 
His powerful and desperate enemies seemed awed in the 
presence of such a bold and courageous man, and all fled, 
leaving Patrick, the king, queen, and two attendants. The 
queen pleaded for her husband, who pretended conver- 
sion, but who tried to kill the missionary. He, however, on 



170 ^^^ STORY OF ST. PATRICK. 

the following day (Easter) — wlien the kings, princes, and 
magicians were sitting at the national feast in the im- 
mense assembly hall of Tara with the chief king — ap- 
proached the scene of revelry with the boldness of a lion, 
singing with his brethren the words of his famous hymn, 
which we give elsewhere. As he entered the banquet- 
ing-hall to make an address before all the tribes of Hi- 
bernia upon the holy faith, he seemed like inviting death 
from thousands of blood-stained reprobates. Laoghaire 
the king, and many others, it is reported, believed — some 
through fear, others with saving faith. Thus Patrick 
secured a great victory at Tara, which in a large measure 
opened Ireland to the gospel, and he often spoke of his un- 
bounded gi'atitude for the grace that enabled him to lead 
such numbers to Jesus. 

Patrick possessed a great advantage from his acquain- 
tance with the Irish language. It is sometimes assumed 
that as a Briton his language was identical with that of 
Hibernia. The Britons, being under the Romans for so 
many years, spoke the Latin tongue, while the inhabi- 
tants of Ireland retained the old original Celtic language. 
Time and separation made great changes in the language 
of the nationalities. Our apostle, by such a providential 
occurrence as sent Joseph into Egypt to provide for his 
kindred and the subjects of King Pharaoh in the coming 
famine, was carried into Ireland in his youth, and detained 
there six years, that he might learn its language thor- 
oughly, and that he might be able to preach Christ with 
irresistible eloquence in the Celtic language to the Celtic 
people. 



PATRICE'S CHIEF CHARACTERISTICS. YJ\ 

He also had a remarkable influence over those whom 
he met ; a magnetic power to draw their affections to him- 
self and their hearts to his Master. His followers held 
him in the highest reverence while he lived, and loved 
him after his death next to the gracious Redeemer. There 
were no divisions among his followers, however numerous 
they became. He was the recognized superintendent of 
his many churches, whose members bestowed his name 
upon their children ; and- though he has been dead more 
than fourteen centuries, he still lives in millions of Celtic 
hearts in Ireland and in other lands, and many of their 
children, schools, and churches still bear his honored name. 

Patrick was distinguished for the very low estimate he 
placed upon his own literary qualifications. "Hence I 
blush to-day," he writes in his " Confession," " and greatly 
fear to expose my unskilfulness, because not being elo- 
quent, I cannot express myself with clearness and brev- 
ity, not even as the Spirit and the mind and the endowed 
understanding can point out. . . . But I would not, 
however, be silent, because of the recompense. And if, 
perhaps, it appears to some that I put myself forward 
in this matter with my ignorance and slower tongue, it 
is, however, written : * Stammering tongues shall learn 
quickly to speak peace.' How much more ought we to 
aim at this — we who are ' the epistle of Christ,' for ' salva- 
tion unto the ends of the earth.' And if not eloquent, yet 
powerful and very strong 'written in your hearts,' 'not 
with ink,' it is testified, but ' by the Spirit of the living 
God.' And I hope, likewise, that it will be thus in the 
days of my oppression, as the Lord says in the gospel: 



]^y2 THE STORY OF ST. PATRICK. 

*It is not you that speak, but the Spirit of your Fa- 
ther that speaketh in you ; ' wherefore I give unwearied 
thanks to my God, who has kept me faithful in the day 
of my temptation, so that I may to-day confidently offer 
myself to Christ, my Lord, as a sacrifice, a living vic- 
tim, who saved me from all my difficulties, so that I may 
say: Who am I, Lord? and what is my vocation, that to 
me thou hast cooperated by such divine grace with me. 
. . . Behold we are witnesses that the gospel has been 
preached everywhere, in places where there is no man 
beyond." 

Patrick was distinguished for the modesty with which 
he gave an account of the marvelous success of his mis- 
sion. This is the way in which he speaks of it : " It be- 
hooves me to distinguish without shrinking from danger, 
to make known the gift of God, and his everlasting con- 
solation, and, without fear, to spread everywhere the name 
of God, in order that even after my death I may leave it 
as a bequest to my brethren and to my sons, whom I have 
baptized in the Lord — so many thousand men. And I 
was not worthy or deserving that the Lord should grant 
this to his servant, that after going through afflictions, 
and so many difficulties after captivity, after many years, 
he should grant me so gi'eat favor among that nation 
which, when I was yet in youth, I never hoped for nor 
thought of. . . . 

" Whence then has it come to pass that in Ireland, they 
who never had any knowledge, and until now have only 
worshiped idols and unclean things, have lately become 
a people of the Lord and are called the sons of God ? Sons 



rATItlCE'S CHIEF CHARACTElllSTlCS. • I73 

of the Scots and daughters of chieftains are seen to be 
sons and daughters of Christ. . . . Not my grace, but God 
indeed hath put this desire into my heart, that I should 
be one of the hunters or fishers whom of old God prom- 
ised before, in the last days. ... I am envied. What 
shall I do ? Behold ! ravening wolves have swallowed up 
the flock of the Lord, which everywhere in Ireland was 
increasing with the greatest diligence, and the sons of the 
Scots, and the daughters of the princes are monks, sons 
and virgins of Christ, in numbers I cannot enumerate." 
We almost hear Patrick in these words repeat the words 
of Holy Writ : " Not unto us, Lord, not unto us, but 
unto thy name be the glory." 

Patrick was distinguished for his detestation of dishon- 
esty. In his epistle to Coroticus there is this paragraph : 
" The Most High reprobates the gifts of the wicked. He 
that offereth sacrifices of the gifts of the poor is as one 
that sacrifices the son in the presence of the father. ' The 
riches,' God says, * which he will collect unjustly, shall be 
vomited from his belly ; the Angel of Death shall di-ag him 
off ; the fury of dragons shall assail him ; the tongue of the 
adder shall slay him ; the inextinguishable fire shall devour 
him.' Therefore, woe unto those who fill themselves with 
things that are not their own ; or, what shall it profit a 
man, if he gain the whole world and suffer the loss of his 
own soul?" 

Patrick was distinguished for his simple honesty and 
unworldly spirit. " I have endeavored," he writes in his 
" Confession," " in some respects to serve even my Chris- 
tian brethren; and the virgins of Christ and religious 



174 2'J?i; STORY OF ST. PATRICE. 

women, who have given me small voluntary gifts, and 
have east off some of their ornaments upon the altar, and 
I used to return these to them, although they were of- 
fended with me because I did so. But I did it for the 
hope of eternal life, in order to keep myself prudently in 
everything, so that the unbelieving may not catch me in 
any pretext, or the ministry of my service, and that even 
in the smallest points I might not give the unbelievers 
an occasion to defame or to depreciate me. But perhaps 
because I have baptized so many thousand men, I might 
have expected a scrapall [a coin equal to about five cents] 
from some of them. Tell it to me, and I will restore it 
to you ; or, when the Lord appointed clergy everywhere 
through my humble ministry, I dispensed the rite gratui- 
tously. If I asked of any of them even the price of my 
shoe, tell it against me, and I will restore it you more. 
I spent for you, that they might receive me ; and among 
you and everywhere I traveled for your sake, amid many 
perils, even to remote places, where there was no one be- 
yond, and where no one else ever penetrated, to baptize, 
to appoint preachers, or to confirm the people. The Lord 
granting it, I diligently and most cheerfully defrayed all 
things." 

Who, in reading these words of Patrick, is not reminded 
both of the prophet Samuel and of the Apostle Paul ! The 
former of whom made this appeal to the people of Israel : 
" Behold, here I am : witness against me before the Lord, 
and before his anointed: whose ox have I taken! or 
whose ass have I taken! or whom have I defrauded! 
whom have I oppressed! or of whose hand have I re- 



PATRICK'S CHIEF CHARACTERISTICS. I75 

ceived any bribe to blind mine eyes therewith? and I 
will restore it you." (1 Sam. xii. 3.) And Paul said 
(Acts XX. 33, 34) : " I have coveted no man's silver, or gold, 
or apparel; yea, ye yourselves know, that these hands 
have ministered unto my necessities, and to them that 
were with me." 

Patrick was distinguished for a genuine missionary 
spirit. When he sailed for Ireland to preach the gospel, 
that country had many British slaves engaged in the 
lowest occupation, and suffering the greatest hardships. 
His old master wanted to seize him and to enslave him 
again. Petty wars, piracy, tyranny, and idolatry were 
rampant all over the island, but the intrepid Patrick, in 
the name of Jesus, fearlessly entered upon his work, and 
pursued it for half a century or more, until all Ireland 
was nominally Christian, though its entire people were 
not converted. He presents his missionary plan in his 
" Confession " when he writes : " Therefore it is necessary 
to spread our nets, so that a large multitude and throng 
may be taken for God." There never was a foreign mis- 
sionary whose heart embraced a wider field, and whose 
labors among pagan barbarians were more successful in 
the conversion of souls, among whom also he planted such 
a missionary spirit as led them to complete his unfinished 
work in Ireland, and to send missionaries to Caledonia, 
to the pagan Anglo-Saxons, and in unparalleled numbers 
to many other European countries. 

Of his call to the ministry and of the spirit in which 
he prosecuted his work, he thus writes : " The divine re- 
sponse very frequently admonished me. His poor pupil. 



176 THE STORY OF ST. PATRICK. 

Whence came this wisdom to me, which was not in me — 
T who neither knew the number of my days nor was ac- 
quainted with God ? Whence came to me afterward the 
gift so great, so beneficial, to know God and to love him ; 
that I should leave country, and parents, and many gifts 
which were offered to me with weeping and tears. More- 
over, I offended, against my wish, many of my seniors ; 
but God overruling, I by no means consented or complied 
with them. It was not my grace, but God who conquered 
me, and resisted them all, so that I came to the Irish peo- 
ple to preach the gospel, and to suffer insults from unbe- 
lievers, that I should listen to reproach about my wander- 
ings, and endure many persecutions, even to chains, and 
that I should give up my noble birth for the benefit of 
others." Writing to Coroticus, Patrick says: "I was a 
freeman according to the flesh, having a decurion for my 
father ; but I sold my nobility for the advantage of others 
[Irish converts] and I am not ashamed nor grieved for 
the act." Patrick's father, as we have seen, was a mem- 
ber of the Town Council of Dumbarton, one of the ten 
Romano-British cities under the " Latian law," which in- 
vested him with this privilege. Patrick, as a native of 
Dumbarton, was a Roman citizen of patrician rank. This 
he sacrificed to preach to the Hibernians. 

"I pray God that he may give me perseverance, and 
count me worthy to render myself a faithful witness to 
him, even till my departure, on account of my God whom 
I love. I pray him to grant me, that with those prose- 
lytes and captives I may pour out my blood for his name's 
sake, even although I myself may even be deprived of 



PATRICK'S CHIEF CHARACTERISTICS. ^77 

burial, and my corpse most miserably be torn limb from 
limb by dogs, or by wild beasts, or that the fowls of heaven 
should devour it. I believe most certainly, if this should 
happen to me, I shall have gained both soul and body. 
Because, without any doubt, we shall rise in that day in 
the brightness of the sun, that is, in the glory of Jesus 
Christ our Eedeemer, as sons of the living God and joint 
heirs with Christ, and to be conformed to his image ; for 
of him, and through him, and in him, we shall reign." 

Patrick was distinguished for his love of souls. " I am 
ready," he writes, "to lay down my life unhesitatingly 
and most gladly for his name, and there, in Ireland, I 
wish to spend it even till death, if the Lord permit. I 
distributed among them not less than the hire of fifteen 
men, so that you might enjoy me, and that I might always 
enjoy you in the Lord. I do not regret it, nor is it enough 
for me. I still spend and will spend for your souls. God 
is mighty, and may he grant me that in future I may 
spend myself for your souls. Behold, I call God to wit- 
ness upon my soul that I lie not! Wherefore may it 
never happen to me, from my Lord, to lose his people 
whom he has gained in the utmost parts of the earth." 

His kindred loved him, and by " tears and gifts " tried to 
prevent his entrance upon the duties and dangers of the 
Irish mission ; but he had intense compassion for unsaved 
souls. Urged forward by this compassion, he journeyed 
through many dangers, and to the most remote places. 
He was not satisfied until the last man in the most remote 
part of the island had heard the gospel. To accomplish 
this, he had to visit every bog shelter, mountain hut, and 



178 ^^^ STOBY OF ST. PATRICK. 

fisherman's cabin in tlie land. Incessant prayer for the 
conversion of souls was his daily exercise. Like the well- 
known prayer of John Knox, "Give me Scotland or I 
die," so Patrick's heart was continually crying out to God, 
" Give me Ireland or I die." And as a result God opened 
the windows of heaven and poured out floods of convert- 
ing grace, so that Ireland in his day, while not entirely 
without unbelievers, became a Christian island, and soon 
after a school for the training of missionaries for many 
lands. 

Patrick was distinguished for a tender and sympathetic 
faith in the Irish people. He seems to have loved the 
Irish as Paul loved the Galatians. His letter to Coroticus 
might almost be placed beside a Pauline epistle. The 
Irish are his dear children. He yearns over them, prays 
over them, trains them, fosters them, educates them, and 
believes in their wondrous capabilities under the action 
of divine grace. In this respect he was an example for 
every preacher and every Christian worker. He was a 
stranger in Ireland, and was surrounded with influences 
which at times might seem to demonize him. He worked 
:amid clans torn by intestine wars, and burning with mu- 
tual hatred. It might appear to be in vain for him to 
preach the doctrines of free grace to such a population ; 
but though he may have preached long with only partial 
success, he was patient, and tender, and persevering in his 
work, and at length that work told, and at the close of his 
patriarchal life, the country whose people he loved, and for 
whom he was willing to lay down his life, was studded with 
Christian churches. 



PATRICK'S CHIEF CHARACTERISTICS. 179 

Patrick was distinguished for his intense realization of 
a future state of rewards and punishments. "Although 
I am in many respects imperfect," are his words, " I wish 
my brethren and acquaintances to know my disposition, 
that they may be able to comprehend the wish of my 
soul. I am not ignorant of the testimony of the Lord, 
who witnesses in the psalm, 'Thou shalt destroy those 
that speak a lie.' And again, 'The mouth that belieth 
killeth the soul." And the same Lord says in the gospel : 
' The idle word that men shall speak, they shall render an 
account for it in the day of judgment.' Therefore I ought 
earnestly, with fear and trembling, to dread this sentence 
in that day, when no one shall be able to withdraw him- 
self or to hide, but when we all together shall render ac- 
count of even the smallest of our sins before the tribunal 
of Jesus Christ. And he has given to him all power, 
above every name of those that are in heaven, on earth, 
and under the earth, that every tongue should confess to 
him, that Jesus Christ is Lord and God, in whom we be- 
lieve, and expect his coming to be ere long the Judge of 
the living and of the dead, who will render to every one 
according to his deeds. Because, without doubt, we shall 
rise in that day in the brightness of the sun — that is, in 
the glory of Jesus Christ our Redeemer — as ' sons of the 
Kving God' and 'joint heirs with Christ'; for that sun 
which we behold at God's command rises daily for us ; but 
it shall never reign, nor shall its splendor continue ; but all 
that even worship it — miserable beings — shall wretchedly 
come to punishment. But we who believe and adore the 
true Sun, Jesus Christ, will never perish, neither shall they 



XgO THE STORY OF ST. PATRICE. 

who do his will, but shall continue forever, as Christ con- 
tinues forever, who reigns with God the Father Almighty, 
and with the Holy Spirit, before the ages, and now, and 
through all the ages of ages. Amen. 

" Ye therefore shall reign with the apostles and prophets 
and martyrs, and obtain the eternal kingdom, as He him- 
self witnesses, saying: 'They shall come from the east 
and from the west, and shall sit down with Abraham and 
Isaac and Jacob, in the kingdom of heaven. Without are 
dogs, and sorcerers, and murderers, and liars, and perju- 
rers ; their part is in the lake of eternal fire.' " 

He only in a general honest thought. 

And common good to all, made one of them. 

His life was gentle ; and the elements 

So mix'd in him, that Nature might stand up, 

And say to all the world, " This was a man ! " 

Shakespeaee. 



CHAPTER XXVII. 

PATRICK'S SCRIPTURAL KNO"\VLEDGE. 

Most wondrous Book ! bright candle of the Lord ! 
Star of Eternity ! The only star 
By which the bark of man could navigate 
The sea of life and gain the coast of bliss securely. 

Pollock. 

Patrick's writings give unmistakable evidence that he 
was trained to read the Bible in his childhood, and to store 
his memory with its language. It would have been well- 
nigh impossible for him to so familiarize himself with its 
language in after years if he had not packed his memory 
with it in his youth. The Word of God must have dwelt 
richly within him in the springtime of his life ; and hence 
there was such fruitage of it in his writings in his older 
days. John Ruskin, that master- writer of English prose, 
says that when he was a boy, his mother compelled him 
to memorize chapter after chapter of the Old Testament, 
particularly the Psalms, and chapter after chapter of 
the New Testament; and whatever he wrote after was 
filled with quotations from the Bible. As you can taste 
the June clover in the sweet country butter, so you can 
taste the Bible in the writings of John Ruskin. And as 
Irish butter partakes of the scent of the daisy-field in 

181 



Xg2 THE STORY OF ST. PATRICK. 

which the cows pastured, so Patrick's language, every- 
where, is perfumed with the green pastures of God's Word, 
in which he fed, lay, and rose, and which he afterward 
esteemed more than his necessary food. 

Patrick was not a writer of books, much less of syste- 
matic theological treatises. The writings, genuine and au- 
thentic, that have come down to us, are comprised in less 
than ten thousand words. The most important is a short 
apology for one so insignificant as he was presuming to 
come to Ireland as a missionary. Another is a spirited 
and at times scathing letter of remonstrance to a petty 
Welsh prince, who, while professing to be a Christian, 
inflicted massacre, rapine, and robbery on some Irish 
Christians, and carried many away captive. And the 
third is a hymn, which is called his breastplate or armor, 
and full of earnest gospel truth. We cannot expect to 
find much theology in such brief documents. Yet as 
Patrick was an earnest Christian man whose heart was 
in every word he wrote, it is wonderful what insight even 
these fragments afford us of the innermost thought of the 
Irish apostle on the great Christian verities. 

We come, in this fact, upon one secret of the extraor- 
dinary power and influence of his teaching. It had its 
root in, and drew its inspiration and vitalizing force from, 
his personal experience of the saving power of Grod's Word. 
What he had seen and touched and handled and experienced 
of the Word of Life, that declared he to men. And, as it 
was this that gave life and power to his doctrine when he 
preached it, it is not less from this that it derives its 
interest for us to-day. 



PATRICE'S SCIilP TUBAL KNOWLEDGE. ^gS 

In reading these writings of Patrick, we have been so 
much impressed by his famiharity with God's Word, that 
we have gone carefully over them, and find that he has 
quoted 61 times from 18 books of the Old Testament, and 
131 times from 22 books of the New Testament, and has 
used 5 quotations from 3 books of the Apocrypha.* Indeed, 
whole pages of his writings consist of quotations from 
the Bible. Even when there is no quotation, he speaks 
in the language of Scripture. God's Word seems to have 
been his chief study ; for in his genuine works there is no 
reference whatever to any human authority, except the 
few verses that are quoted from the Apocrypha. It is 
worthy of note here that the old Brehon Laws, some of 
which we have elsewhere quoted, define the respective 
rights both of the clergy and of the laity ; and among 
the rights expressly guaranteed to the latter was " the re- 
cital of the Word of God to all who listen to it and keep 
it." Thus was this time-honored right — the right to God's 
most precious Word — secured to the people of Ireland in 
ancient Irish law. 

Patrick was, undoubtedly, a giant in the Scriptures, and 
he taught his followers to search the Scriptures. His own 
writings are thoroughly imbued with the phraseology of 
God's Word, and an early Roman Catholic writer tells us 
that Patrick used to read the Bible to the people and ex- 
plain it to them for days and nights together. Patrick's 
quotations accord, in a great measure, with a version 
of the Bible called the Itala^ in use before the Vulgate 
version was made by Jerome. It is likely he often quoted 
Scripture from memory, and not always with verbal ac- 



184 THE STORY OF ST. PATRICK. 

curacy. It may be interesting, as a proof of Patrick's 
love for the Scriptures, to state that there is a remarkable 
antiquarian " silver shrine," inclosing a copy of the Four 
Gospels in Latin, which for many, many years belonged to 
the monastery of Clones, County Monaghan, Ireland, and 
now among the most prized treasures of the Royal Irish 
Academy in Dubhn, which, it is highly probable, was the 
veritable copy of the Gospels used by Patrick himself dur- 
ing his devotions. The manuscript is, unfortunately, for 
the most part, a solid opaque mass, with only portions of it 
legible. Facsimiles of some of its leaves have been printed 
and published. 

We cannot read a page of Patrick's writings without 
perceiving that we are in the presence of another Apol- 
los, one mighty in the Scriptures, a genuine teacher and 
preacher of Jesus Christ. He held to the Bible and to the 
Bible alone, knowing that its truths are sanctifying and 
saving, and that to attempt to lead a holy life without the 
Bible is like attempting to build a castle out of clouds, or 
to weave canvas out of threads of gossamer. Oh, that 
we had some one with the fervid, heaven-taught spirit of 
Patrick, who, with Bible in hand, would go through these 
United States as Patrick paced the provinces of that 
"green isle of the ocean," to evangelize his own warm, 
fond admirers here, to teach them biblical truth, and 
drive out everything that loveth and maketh a lie. 

It is said that in the neighborhood of Clonmel there is 
a beautiful well in a secluded valley, called St. Patrick's 
well. Clear, sparkling water, cool and pure, bubbles up 
all the year round from the hidden depths of the earth, 



PATRICK'S SCRIPTURAL KNOWLEDGE. 185 

and flows away from the lip of the well, down to the 
valley into a large stagnant pool which it feeds. The 
water in the well is ever fresh and beautiful ; but when 
it flows into the sedge and shme and weeds of the pond, 
it loses its limpidity and becomes muddy and dark. On 
St. Patrick's day, every year, crowds of pilgrims, whom 
superstition attracts to the well, go there to drink, in hopes 
that they will be healed of disease or protected from dan- 
ger. A correct instinct keeps them away from the murky, 
malerial pond down in the valley. That well in its spark- 
ling purity is, in parable, the faith which Patrick preached 
and practised. The stagnant pool is that faith corrupted 
and darkened in the course of the centuries. That well 
is the pure gospel of Jesus Christ, the gi-and doctrine of 
grace, and faith, and holiness, and eternal life, through 
God's love in Christ, and the operations of the Holy Spir- 
it. Would that all people, of whatever name or nation, 
had the spiritual instinct to pass up from the pond and 
repair to the Fountainhead. Here are the healing waters, 
and here is the fountain, over which the invitation of the 
prophet is written, " Ho ! Every one that thirsteth, come 
ye to the waters." 

Blessed Bible ! How I love it ! 

How it doth my bosom cheer ! 
What hath earth like this to covet? 

Oh what stores of wealth are here I 
Man was lost and doomed to sorrow, 

Not one ray of light or bliss 
Could he from earth's treasure borrow, 

'Till his way was cheered by this ! 

Palmer. 



CHAPTER XXVIII. 

pateick's doctrines. 

Jesus, Saviour, pilot me, 
Over life's tempestuous sea ; 
Unknown waves before me roU, 
Hiding rock and treacherous shoal ; 
Chart and compass come from thee : 
Jesus, Saviour, pilot me. 

What Patrick's authoritative standard of doctrine and 
life was is clear and certain, as revealed in his wi'itings. 
He knew no standard of appeal but Scripture. For him 
the supreme source of authority was no human person, 
no tradition, and no church council, but Holy Writ alone. 
The only rule to which he refers for direction, whether in 
doctrine or duty, was the Word of God. He perpetually 
appeals to it, his familiarity with it is remarkable, he 
interweaves it skilfully with his exhortations and remarks.' 
He was, on this account, characterized as the man of " the 
Holy Book." When he founded a church, one present 
he was accustomed to make to it was the Books of the 
Law and the Books of the Gospel. 

The expression of his faith in the sacred Trinity, given 
in his " Confession," takes very much the form of a creed. 
It immediately follows a reference to his conversion, and 
is, in fact, a warm outpouring of his faith in God. Here 

186 



PATRICK'S DOCTRINES. IgJ 

are his words : " Because there is no other God, neither 
ever was, neither before, nor shall be hereafter, except God 
the Father, nnbegotten, without beginning, from whom 
is all beginning, upholding all things, as we have said, 
and his Son, Jesus Christ, whom, indeed, with the Father, 
we testify to have always been, before the origin of the 
world, spiritually with the Father, in an inexplicable 
manner begotten before all beginning, and by himself 
were made the things visible and invisible, and was made 
man; and death having been vanquished, was received 
into the heavens to the Father. And he has given to him 
all power, above every name, of those that are in heaven, 
on earth, and under the earth, that every tongue should 
confess to him that Jesus Christ is Lord and God, in whom 
we believe, and expect his coming to be ere long the ' Judge 
of the living and the dead,' ' who shall render to every man 
according to his deeds.' And he hath poured upon us 
abundantly the Holy Spirit, a gift and pledge of immor- 
tality; who makes the faithful and obedient to become 
sons of God and joint heirs with Christ, whom we con- 
fess and adore, one God in the Holy Trinity of the sacred 
name." 

His creed stands out before us in his writings both clear 
and terse. The doctrine of the Trinity, as we have seen, 
is in the forefront of his faith. The opening pages of his 
" Confession " are illumined with its statement, and it is 
woven into the texture of his Hymn as its very substance 
and life. He taught the unity in Trinity, and won the 
Irish people from polytheism, idolatry, and druldical su- 
perstition. He taught the Trinity in unity, and unfolded 



Igg THE STORY OF ST. PATRICK. 

the great cardinal doctrines of grace — the Father's love, 
the Son's sacrifice, and the Spirit's regenerating work. 
This rich cluster of scriptural truths formed the gi'ound- 
work of his creed. And whatever errors may have crept 
into the creed of many inhabitants of the Emerald Isle 
since, the simple faith which the shamrock illustrated in 
Patrick's hand is still the faith of the Irish people. They 
still believe in the Trinity. 

Patrick's teaching of the way of salvation was strictly 
evangelical. This he illustrates by his own case. Here 
are his words : 

" I was, as it were, a stone lying in the deej) mire, and 
He that is mighty came, and in his mercy raised me up, 
and placed me on top of the wall. . . . He took me from 
the midst of those who seemed wise and learned and 
mighty in speech, and inspired me, fool that I am, and 
despised by the world, that I should, with fear and rever- 
ence and without a murmur, be useful to the nation to 
which I was dedicated by the loving will of Christ." He 
laments his want of education ; he had had good teachers, 
but he had neglected them. He deplores his want of suit- 
able language to express what he has in his heart; but 
the Lord had pity on his ignorance and low estate. " He 
guarded me before I knew him, or could distinguish be- 
tween good and evil. He admonished me and comforted 
me, as a father does a son." In another place he alludes 
to sore trials and unworthy accusations which he had 
endured, and breaks forth in a strain of heartfelt grati- 
tude : " Unwearied thanks I render to my God, who has 
kept me faithful in the day of my temptation, so that now 



PATRICK'S DOCTRINES. 189 

I offer my soul a living sacrifice to my Lord, who pre- 
served me in all my distresses. Who am I, Lord, that 
thou shouldst reveal to me so much of thy divine power ? 
So that to this day I have exalted and magnified thy Name 
in every place where I have been, in prosperity and ad- 
versity, in every event, good or bad. Thanks be to God, 
who heard my prayer and gave me courage to attempt a 
work so pious and so wonderful." 

Patrick believed in conversion by the sovereign grace and 
Spirit of God. In the first chapter of his " Confession " he 
gives an account of the commencement of the divine life in 
his soul. These are his words : " The Lord opened to me the 
knowledge of my unbelief, that even late I might remem- 
ber my sins, and turn to my Lord with my whole heart." 
This statement reminds a Bible-reader at once of the 
account given by Luke in Acts xvi. 14 of the conversion 
of Lydia, " whose heart the Lord opened, that she attended 
unto the things which were spoken of Paul." 

Farther on in his " Confession " Patrick also writes, " He 
hath poured out uj^on us abundantly the Holy Spirit, the 
gift and assurance of immortality, which causes men to 
believe and to become obedient, that they might be sons of 
God and joint heirs with Christ." Surely here is as clear a 
statement as any one can require that Patrick believed 
that faith, obedience, sonship with God, and the assurance 
of immortality, all come exclusively from the outpouring 
of the Spirit upon the unsaved. 

One striking illustration that Irish divines of that day 
believed that men were naturally under the control of sin 
and needed God's grace and truth, is the following : " As a 



190 ^^^' STOEY OF ST. FA THICK. 

man in the dark, though he possesses the abihty to see 
with his eyes, yet sees nothing till light comes from with- 
out, so it is with the corrupt will till the light of divine 
mercy shines upon it." 

Patrick believed in the atoning character of Christ's 
death. In the vision of which he tells us, that he had 
relating to his mission to the pagan Hibernians, he 
heard these words, which he records in his " Confession " : 
" He who gave himself for thee is he who speaks to thee." 
This earnest man undoubtedly thought that Christ uttered 
these words when he appeared to him in that vision. The 
Saviour's gift of his life, as it is expressed, shows that, in 
Patrick's opinion, Christ died as his substitute on the 
cross; and in Fiacc's hymn, which w^as written in the 
eighth century, in which the leading incidents of Patrick's 
life are related, the author writes of our missionary thus : 
"He preached for threescore years Christ's cross to the 
tribes of the Hibernians. The blood of Calvary was the 
theme of Patrick's preaching, and of his followers for some 
ages after him." 

Patrick taught that the Lord's Supper was emblematical 
of Christ's body and blood, and that both bread and wine 
were to be partaken by communicants. 

This was the doctrine of John Scotus even in the ninth 
century, viz., that the Eucharist was a remembrancer of 
the Saviour's body and blood — the symbols of the absent 
body and blood of Christ. This was entirely agreeable to 
the belief of the church in primitive times and the doc- 
trine of the fathers. This was the belief of the ancient 
British and Irish Christians, as it was at first of all be- 



PATRICK'S DOCTRINES. 191 

lievers. Communion in both kinds was the practice of 
the early Irish church and of the church universal for 
centuries after Patrick's time. This is the true interpre- 
tation of the statement made by Patrick to the daughters 
of King Laoghaire who were converted through his in- 
structions. " Ye cannot see Christ unless ye first taste of 
death, or unless ye receive Christ's body and his blood." 
This statement unquestionably represents the practice of 
St. Patrick and of the Irish church for ages. The body 
and blood are the bread and wine of the Lord's Supper, 
which are spoken of by the Saviour as his body and 
blood, because they are figures of them, and in the inci- 
dent referred to both were given to the daughters of an 
Irish king. Patrick taught the way of salvation by faith 
in Christ alone. 

In the earliest Christian writers of Ireland there is no 
hint given of any intercessor but Christ. They rejoiced 
in justification by faith alone, and continually insisted 
upon holy hearts and lives. In a brief reference to Pat- 
rick's sermon before Laoghaire the king and nobles of 
Tara, in Muirchus's " Life of Patrick," wi'itten in the sev- 
enth century, it is stated that when Patrick appeared be- 
fore this distinguished assembly, Dubbthac, the chief poet, 
alone among the Gentiles arose to his honor ; and he first 
on that day believed in Cod, and it was "imputed unto him 
for righteousness," or justification. Justification by faith 
was held with the strictest purity by Patrick and by many 
Celtic believers in Britain and Ireland at this period. 

These doctrines, and others revealed in God's Word, 
were all held and taught by Patrick and his successors for 



192 ^^^ STORY OF ST. PATRICE. 

many years in Ireland. He recognized that God was the 
source of all grace through Jesus Christ alone. He felt 
that God had come to him at Slemish as he did to Jacob 
at Bethel, where he had a vision of angels and heard en- 
couraging words, and which he ever afterward knew as 
Bethel, the house of God ; and Patrick, after his vision and 
encouraging call to mission work, looked on the Slemish 
mountain side as the scene of God's grace, where, like the 
prodigal, he came to himself and said, " I will arise and go 
to my Father." This led him to a constant reliance upon 
the gi'ace and Spirit of God. He wrote in his " Confes- 
sion," " I can accomplish nothing unless my Lord himself 
should give it* to me. It was not my grace, but God, who 
overcame me, that I should come to the Hibernian nations 
to preach the gospel." " Therefore I am much indebted to 
God who gave me such great grace that many were born 
again of God." 

These doctrines held and preached led him to a life of 
personal humility before God. The scriptural doctrine of 
sin and of expiation by Christ, which Patrick held, pro- 
duced this fruit in his soul. He was humble and meek as 
a little child before God. A sweet spirit of self-abasement 
breathes everywhere through his writings. " I am noth- 
ing," he seems everywhere to say — " Christ is everything." 
This is what he felt, and this is what he wrote. He was 
therefore distinguished for his simple and unaffected 
piety. 

His language everywhere betokens this spirit — such 
language as this: "I believe I was aided by Christ my 
Lord, and his Spirit was then crying out for me." He was 



PATRICK'S DOCTRINES. ^93 

consequently one of the humblest men that ever lived. 
After he had wielded an influence in Ireland greater than 
any man who preceded him, and at his death looking back 
on the wonderful missionary work he had accomplished, he 
uses expressions indicating the greatest lowliness of mind. 
It was the belief in these doctrines also* that caused his 
unselfishness to shine conspicuously throughout his genu- 
ine writings. He certainly owed nothing to the people in 
Ireland to whom he came to preach Christ, and for at least 
fifty years he labored night and day among them without 
pecuniary reward. 

Patrick never speaks of any mediator but Christ, who is 
all-sufficient. He speaks of him in his " Confession " as 
our " Redeemer, who gave his life for us," and in his Epis- 
tle to Coroticus as " He who was crucified and put to death 
for his people." And in his Hymn he speaks of the " virtue 
of his intercession and of the ineffable glory of that peren- 
nial life which is in Christ Jesus our Lord." Patrick 
declares in the same Hymn what he needs to protect him 
in every peril is " Christ within him, Christ before him," 
etc., and closes that Hymn with the words. 

Salvation is the Lord's ; 
Salvation is the Lord's ; 
Salvation is Christ's. 
Let thy salvation, Lord, be ever with us ! 

In teaching salvation by faith in Christ and in him 
alone, he was particularly fond of quoting the Scripture, 
" He that believe th and is baptized shall be saved, but he 
that believeth not shall be condemned." He urgently in- 
sisted also upon the necessity of regeneration and sanctifi- 



X94 T^^ STOBY OF ST. PATRICE. 

cation by the Holy Spirit. He refers to the new birth 
again and again, and speaks of "many people through 
him having been born to God"; while he represents the 
Christian life as a " living sacrifice," a complete consecra- 
tion of ourselves to God which, however, divine gi'ace can 
alone enable us to offer. Nor was his teaching about the 
observance of the Sabbath and the worship of God less 
strict. In the early Irish church this day was devoted to 
the divine service, and its sanctity most strictly guarded. 
By the ancient Brehon Law the people were required to 
give "every seventh day of the year to the service of 
God." This is really the requirement of the fourth com- 
mandment of the Decalogue, and it is stated in an early 
life of St. Patrick that from vespers on Saturday night 
until the third hour on Monday, Patrick did not travel 
from place to place on the seventh day, but stayed where he 
was, and Saturday night was observed as a part of Sun- 
day. The early Irish Christians would not work on Sun- 
day, and Patrick insisted on a total cessation of all labor. 
Wherever his followers and disciples were when they heard 
the sound .of the vesper-bell on Saturday, they instantly 
ceased working, and remained wherever they were till 
Monday morning, spending the whole of the Lord's Day 
in religious services. 

Image worship, as well as the worship of saints or 
angels, was peremptorily forbidden, and those were con- 
demned who thought they had found out a way " whereby 
the invisible God might be worshiped by a visible image," 
and it was expressly taught that " to adore any other besides 
the Father, the Son, and the Holy Ghost, is the crime of 



PATRICK'S DOCTRINES. I95 

impiety." There is no mention in Patrick's teaching of 
auricular confession, invocation of saints, purgatory, or 
any of the distinctive dogmas of the Romish church. 
None of these had a place in the creed of St. Patrick or in 
the teaching of the early Irish church. 

Meek, simple followers of the Lamb, 
They lived and spake and thought the same ! 
Brake the commemorative bread. 
And drank the Spirit of their Head. 

On God they cast their ev-ery care ; 
Wrestling with God in mighty prayer. 
They claimed the grace through Jesus given ; 
By prayer they shut and opened heaven. 

To Jesus they performed their vows, 
A little church in every house ; 
They joyfully conspired to raise 
Their ceaseless sacrifice of praise. 



CHAPTER XXIX. 

THE RISE OF MONASTICISM. 

A little holy hermitage it was, 

Down in a dale, hard by a forest side. 
Far from resort of people that did pass 

In travel to and fro ; a little wide 

There was an holy chapel edifyde. 
Wherein the liermit duly wont to say 

His holy things each morn and eventide ; 
There, by a crystal stream, did gentlj^ play, 
Which from a sacred fountain welled forth alway. 

Spenser. 

Before we attempt to delineate the church founded by 
Patrick in Ireland, it will aid in the understanding of some 
of its peculiarities if we briefly sketch the origin and 
progress of monasticism, that characterized many of the 
early chwrches of Christianity. 

Paul, a native of the Lower Thebais, in Egj^pt, is gen- 
erally regarded as the first Christian hermit ; and it is cer- 
tain that he was, at least, the most distinguished of the 
age in which he lived. Mild, modest, learned, and emi- 
nently pious, he fled into the desert, a.d. 251, to escape the 
bloody persecution of the Emperor Decius. Finding there, 
in a rock, some si^acious caverns, which were said to have 
been the retreat of money-coiners in former days, he chose 
one of them for his dwelling. A bright spring supplied 

196 



THE RISE OF MONASTICISM. I97 

him with water, while the fruit of a neighboring pahn- 
tree furnished his food, and its leaves his raiment. When 
he entered upon this mode of life he was only in his 
twenty-second year ; yet, after the persecution had ceased, 
the attractions of the world did not wean him from soli- 
tary contemplation ; for we are told that he thus contin- 
ued during ninety years, praying, fasting, and meditating 
on the sublimest themes that can occupy the mind. 

This brief sketch of the life of Paul may give a general 
idea of the habits of the whole class to which he belonged. 
There are, altogether, twenty-four "fathers and saints of 
the desert" enumerated by the Roman church, as distin- 
guished for their holy living, in the fourth century. How 
erroneous their conception of the spirit of the gospel! 
Man was made for society, not for solitude. God has en- 
joined upon us the performance of duties that never 
can be discharged by a hermit in his cave. Abandoning 
all idea of being useful in his generation, he resembles 
the servant in the parable who hid his talent in the earth. 
A hermit is the very personification of selfishness; and 
selfishness is utterly at variance with the open-hearted 
generosity and disinterested benevolence inculcated in 
the Bible. So complex is the spiritual structure of the 
heart, it is often difficult to discover in what part of the 
machinery the moving power lies. A man may deceive, 
not only his neighbors, but himself, by plausible phrase- 
ology. Paul and his brother eremites supposed that, by 
retiring from society and employing themselves con- 
stantly in a routine of strict observances, they in the 
highest sense devoted themselves to God and sustained 



igQ THE STORY OF ST. PATRICK. 

the character of saints. They appear to have forgotten 
that it was a part of true religion " to visit the fatherless 
and widows in their afiQiction," as well as " to keep them- 
selves unspotted from the world." 

St. Antony, the contemporary of Paul, was born a.d. 
251, at Coma, a village in Upper Egypt. His parents, who 
were wealthy Christians, brought him up " in the nurture 
and admonition of the Lord"; and he was remarkable, 
from childhood, for filial obedience and strict observance 
of the duties required by the church. Before he had com- 
pleted his twentieth year he found himself an orphan, 
possessed of a considerable estate, and intrusted with the 
care of an only sister. Having resolved that they both 
should devote their lives exclusively to religion, he made 
over a part of his property to the state, and sold what 
remained for the benefit of the poor. He then placed his 
sister in " a house of virgins," and Athanasius tells us that 
St. Antony visited her long afterward, in her old age, 
when she had become superior, or "mistress of many 
virgins," From this it is inferred that the most ancient 
religious house was a nunnery, as history records that 
the first organization of male devotees was subsequently 
established by St. Antony himself. 

After having passed about thirteen years in the neigh- 
borhood of his native village, he crossed the eastern branch 
of the Nile and took up his abode in the ruins of an old 
castle among the mountains. Excepting the person who 
carried bread to him once in every six months, he very 
rarely saw a human being in this remote solitude for the 
space of twenty years, at the close of which period he 



THE BISE OF MONASTICISM. I99 

left his retirement and founded the first monastery. This 
he did at Phaium, near Aphroditopolis, in Heptanomis, or 
Middle Egypt. This institution, during its earlier prog- 
ress, comprehended only a few anchorets, living in sepa- 
rate cells within a short distance of one another, and thus 
constituting, collectively, what was called a Laura. They 
probably met together, at intervals, for mutual counsel 
and edification; but their general habits were those of 
solitaires. This appears to have been the first step toward 
association. To live in perpetual solitude was a self- 
inflicted punishment of such intolerable severity that few 
could endure it; and the devotees accordingly began to 
inquire whether they could not attain the same ends with 
some relaxation of the rules by which they had at first 
thought it expedient to bind themselves. The result of 
this inquiry was the Laura. The next step was to leave 
the caves of the rocks and inhabit separate cells in one 
edifice, or monastery. The third and last step was to 
abandon entirely the idea of living in solitude, and form 
a religious society, or Cmnohium, which was governed by 
an Abhot, according to particular rules. 

In this way, it is believed, the monastic system was 
gradually developed. It originated in rigid adherence to 
a manner of life which, being contrary to nature, could 
not permanently be maintained. Modifications were there- 
fore introduced ; and, as men love extremes, the monk in 
after-ages, instead of dwelling in a lonely rock and living 
on herbs, degenerated, in some parts of the world at least, 
into the most boisterous of boon companions — became, in 
fact, a scientific epicure and a jolly bacchanalian. 



200 THE STORY OF ST. PATRICE. 

St. Antony, however, exhorted his monks rigorously to 
perform the duty of self-examination before retiring to 
rest ; to despise the vanities of the world and reflect con- 
stantly upon heaven ;. to spend every day of their life as if 
they knew it to be the last ; to cultivate assiduously a holy 
fervor ; and to be at all times prepared to repel the assaults 
of the devil. 

The principal founders of monastic orders, in the fourth, 
fifth, and sixth centuries, after St. Antony, were St. Pacho- 
mius, St. Basil, St. Augustine, St. Benedict, and St. Maur. 

One cause for the rise of monasticism in the days of 
primitive Christianity was undoubtedly the persecutions 
to which the followers of Jesus were subjected. These 
persecutions were so severe and relentless that they were 
compelled to abandon their worldly pursuits, to deny 
themselves the comforts of society, and to flee for their 
lives into secluded places where they might be safe from 
the violence of the oppressor. These pious people some- 
times became so much attached to the mode of life which 
tyranny had compelled them to adopt that when persecu- 
tion ceased they still remained in retirement, and became 
enamoured with the advantages of solitude, and regarded 
it as so conducive to the development of religious char- 
acter that they separated from the little bands with which 
they were associated as companions in tribulation, and 
thenceforth led the lives of hermits. Those who enter- 
tained more moderate views concerning the necessity of 
lonely meditation formed themselves into societies under 
the government of a superior, erected monasteries in pic- 
turesque localities, observed certain rules laid down by the 



THE RISE OF MONASTICISM. 201 

founder, and wore a uniform dress to distinguish tliem as 
members of that i)articular brotherhood. The luxury and 
profligacy of the Roman enipir.e also alienated the most 
earnest disciples of the cross from taking their part in 
things around them, and drove them far from the haunts 
of men. But the causes that led to monasticism were 
many and complex. The monastery to the timid and in- 
dolent was a refuge from the storms of life, to the weak 
and wavering it was a prop and defense against them- 
selves, to the fanatic it was a short and speedy way to 
heaven, to the ambitious it was a pedestal from which to 
look down on the rest of mankind, and to persons of noble 
temperament it was, as it seemed to them, the way to 
attain to counsels of perfection. 

Such, it is believed, was the origin of monasticism, that 
gigantic system of hypocrisy and delusion which ultimately 
spread over Europe and wields in many countries such an 
influence still. It cannot, however, be denied that, among 
the earlier ascetics especially, there was much cordial sym- 
pathy and genuine piety, and many whose views did honor 
to their intellect and whose unfeigned devotion proved the 
honesty of their hearts. This life of seclusion, it should be 
remembered, was not the product of Christianity, but its 
adopted child. It came in from without. It was in keeping 
with Eastern tastes, had its ancestry in the Essen es and 
other similar Oriental mystics, and found its exemplars in 
Elijah and John the Baptist. A monastery was at first the 
cave of a solitary hermit ; then in Lower Egypt two were 
together in one cell ; and then in Thebald each cell con- 
tained three monks. They soon began to arrogate to 



202 ^'^^' -STOAT OF ST. PA THICK. 

themselves tlie term "religious," and admission to the 
monastery was termed "conversion." Pride very soon 
became the besetting sin of the cloister. Ambition and 
covetousness crept in among those who had renounced 
the world, its pomps and vanities; sensuality assailed 
those who had retired, as they had hoped, to a safe distance 
from the temptations of the flesh ; and sometimes religious 
melancholy and even downright insanity were induced by 
the loneliness and silence of the cell. Monks, as a rule, 
were fanatics either for orthodoxy or for heresy. They 
often became frenzied theologues, and listened eagerly for 
the rumors of polemical controversy, and rushed out into 
the fray not as peacemakers but as combatants. They 
claimed for themselves an authority above that of bishops, 
emperors, councils. 

The growing reverence for celibacy in the fourth cen- 
tury aided monasticism to make its way into almost every 
j)rovince of the Roman empire, and enormous commu- 
nities of monks were founded in rude organizations. Not- 
withstanding the rapid growth of monasticism in some 
places, it had many and grave difficulties to contend with 
in others. The very enthusiasm in its favor by some 
intensified bitterness and antagonism in others. The aus- 
terities practised in the cells, sometimes causing death, 
provoked popular protests, and jibes and jeers were ex- 
cited by the j)ale faces and somber dress of the monks in 
the streets, while the civil power regarded with jealousy 
the absorption of so many of its citizens from the duties of 
life and from all participation of a social and political nature. 

Fiom the first there was a marked contrast between 



THE lilSE OF MONASTICISM. 



203 



Eastern and Western monasticism. The dreamy quietism 
of the East preferred silent contemplation of the unseen 
world to labor and toil. Its self-mortification was passive 
rather than active. So far as it prescribed work at all, it 
was more as a safeguard of the soul against the snares 
which Satan spreads for the unoccupied than with a view 
to benefiting others. Weaving mats and baskets of osiers 
was all that was required as a harmless way of passing 
the time, or of busying the fingers while the thoughts 
were fixed on vacancy. The soft and genial climate, too, 
spared the Asiatic the trouble of providing for his own 
daily wants and those of his brethren with the sweat of 
his brow. The same habit of indolent abstraction held 
him back from those literary pursuits which were in many 
instances the redeeming characteristic of the great mon- 
asteries of the West, even when they gave the rein to an 
abstruse and bewildering disputativeness which contin- 
ually evolved materials for more disputing. 

In Europe it was quite otherwise. There, even within 
the walls of the monastery, was the ever-present sense of 
the necessity and blessedness of exertion. There the 
monk was not merely a worker among other workers, but 
by his vocation led the way to enterprises of danger and 
difiiculty. Whatever time remained over and above the 
stated hours of prayer and study was for manual labors 
of a useful kind, as farming, gardening, building, out of 
doors ; and within the house, for calligraphy, painting, etc. 
The monks in Europe were the pioneers of culture and 
civilization as well as of religion ; usually they were the 
advance guard of the hosts of art, science, and literature. 



204 THE STORY OF ST. PA THICK. 

From this radical divergence of thought and feeling two 
main consequences naturally followed : a less sparing and 
more generous diet was a necessity for those who were 
bearing the fatigue of the day in a way of which their 
Eastern brethren could form no idea ; a more exact and 
more minute arrangement of the hours of the day was a 
necessity for those who, instead of wanting to kill time, 
had to economize it to the best of their ability. 

In the islands of the West, by their position and by 
other circumstances removed from immediate contact 
with Central Europe, the course of events was somewhat 
different. In the monasteries there, discipline was lax. 
The fervent temperament of the Celts was in itself less 
patient of control, less amenable to discipline. Monks 
living in cells apart from the monasteries were not dis- 
countenanced nor supervised in Ireland as on the Conti- 
nent. The character of the monasteries there, and of their 
ecclesiastical organization, tended to make the monastery 
less dependent on its bishop. Originally the chieftains of 
the clan or tribe, even after its conversion to Christianity, 
exercised a patriarchal authority in spiritual as well as in 
temporal matters ; and as the convent establishments grew 
in number and importance, the headship of them was still 
retained generally in the family of the chieftain, the office 
of the abl)ot, like the office of the bard, who was usually 
found in every Celtic monastery, being, as a rule, heredi- 
tary. This provision for the continuance of the supremacy 
we have explained elsewhere. The Bible in this matter 
does not appear to have been consulted, or if consulted, its 
counsels were disregarded. 



THE RISE OF MONASTICISM. 205 



The Bible. 

Happiest they of human race 
To whom God has granted grace 
To read, to fear, to hope, to pray, 
To lift the latch and find the way ; 
Better had they ne'er been born 
Who read to doubt, or read to scorn. 



CHAPTER XXX. 

THE CHURCH OF ST. PATRICK. 

The Bible. 

Study it carefully, 

Think of it prayerfully, 
Deep in our hearts let its pure precepts dwell ; 

Slight not its history, 

Ponder its mystery — 
None can e'er prize it too fondly or well. 

Accept the glad tidings, 

The warnings and chidings, 
Found in this volume of heavenly lore ; 

With faith that's unfailing, 

And love all-prevailing, 
Trust in its promise of life evermore ! 

The church of St. Patrick was from its beginning monas- 
tic, as we learn from a passage in his " Confession." But 
the early Irish monasticism was, as we shall see, unlike that 
known at a later period. It is not possible to fix the date 
of the first monastery in Ireland deserving of the name. A 
monastery was founded by Comghall at Bangor, County 
Down, about 540 a.d., which is the second oldest in Ire- 
land. The name Bangor is derived from Banchor or Bane 
Choraidh, " The White Choir," and was originally called 
" The Yale of Angels," as well as " The City of the Saints." 

206 



TEE CHURCH OF ST. PATRICK. 207 

This monastery was an abbey of regular canons, wliose 
fame for learning spread throughout Europe, and its 
school, over which Carthagus presided, became so cele- 
brated that students from all parts of the world resorted 
to it. When Alfred, the most renowned of all Anglo- 
Saxon kings, founded the University of Oxford, he pro- 
cured the principal professors from this great seminary. 

The special occupation of the inmates in these early 
schools was the study of the Scriptures. Many of these 
did not dwell in the monastery, but lived in their own 
houses with their wives or families, like other men. Many 
of them, at least, were men who, retiring from the common 
employments of the world, dedicated themselves to reli- 
gious studies and devotion, and who within their own 
houses led stricter lives than others. In those days many 
went by the name of monks who were married men, had 
children, and possessed property. The rules of monastic 
life in that early day did not oblige a man to renounce 
either his possessions or his married state. He might 
possess and use both, i^ he pleased, without any ecclesias- 
tical censure. These were the kind of " monks and virgins 
of Christ " of whom Patrick makes mention in his " Con- 
fession " — those who lived in their own houses, and only 
differing from other Christians by special consecration to 
God. 

Such persons had a cottage or neighborhood meeting 
for prayer and Bible reading and study. These devoted 
disciples, " living sacrifices to Christ," rendered noble ser- 
vice in the evangelization of Ireland and in building up 
Patrick's converts in scriptural knowledge. 



208 ^^^ STORY OF ST. rATRICK. 

Patrick's "monks and virgins of Christ," married or 
unmarried, were of those of whom the beloved disciple 
writes in the Book of Revelation as constituting "the 
Bride, the Lamb's wife," to whom her heavenly Hus- 
band was " the chief among ten thousand and altogether 
lovely." 

These schools were not only theological seminaries, but 
were also home-missionary societies. Bangor sent forth 
its students to all the surrounding country, where in many 
places there was much destitution from the poverty of 
the mountain soil along the Antrim coast. To the in- 
habitants of these parts the ministers of Bangor preached, 
and with them they prayed and read the Scriptures, in 
mountain huts, in fishermen's cottages, and often in the 
presence of large congregations. 

These Bangor ministers supported themselves by the 
labor of their hands, and frequently gave assistance to the 
poor. This Bangor home-missionary school also founded 
large numbers of other institutions of its own order, 
preaching the gospel over extensive regions of the north 
of Ireland, literally Avithout cost, and among a people who 
had scanty if any means of paying for it. This was one 
of the noble fruits of Patrick's earliest mission work. But 
these schools fostered also a foreign-missionary si3irit. It 
may have been at such a school in Britain that Patrick 
became first imbued with a missionary spirit which led 
him to respond so heartily to God's call to preach to the 
foreign Irish pagans ; and when Patrick was blessed with 
such success in his work, many hundreds of pious Irish- 
men were led both in that age and afterward to ask. Could 



THE CHURCH OF ST. PATRICK. 209 

not we with God's blessing accomplish as much among 
some of the idolatrous peoples of the continent of Europe ? 
Though monasticism flourished in the British Isles be- 
fore the mission of Augustine to England in 596, yet the 
Roman missionaries on their arrival received anything 
but a cordial welcome from their British brethren. There 
was a feeling of mutual distrust and hostility, because of 
the differences which existed in ritual, costume, etc. There 
was probably, as we have seen, an organized church in 
Britain in the fourth century. There were then many 
populous towns and some of the culture of a rich Ro- 
man province. The- intercourse, partly commercial and 
partly hostile, which took place between Britain and Ire- 
land in the third and fourth centuries could scarcely have 
failed to introduce Christianity into Ireland, and medieval 
writers state that Christianity existed in Ireland before 
St. Patrick. But the church which grew out of these 
earlier Christian efforts appears to have been principally, 
if not altogether, confined to the south of Ireland ; the 
province of Munster forming an independent kingdom at 
this period, or at least having but little political connection 
with the other provinces. This church which grew up in 
the south of Ireland, though the offspring of the British 
church, must necessarily have adapted itself to the politi- 
cal and social organization of the country, which was 
altogether tribal, and, there being no walled towns, had 
none of the elements of municipal government which had 
molded the church organization elsewhere. By the sub- 
sequent conversion of the rest of Ireland by St. Patrick 
this organization was merely extended, not changed. The 



210 THE STORY OF ST. PATRICK. 

spirit and laws of clanship, therefore, gave shape and form 
to the external framework of the church founded by St. 
Patrick. The salient characteristics of that framework are 
instructive and interesting. 

The church established by Patrick was not subject to 
the jurisdiction of the Bishop of Rome. The independence 
of the Irish church in relation to Rome continued for cen- 
turies after Patrick's time. It was not until near the end 
of the seventh century that any in Ireland conformed even 
to the Romish usages at Easter, and it was not until the 
end of the eleventh century that Roman rule made its way 
through the instrumentality of Danish invaders. 

Another feature that distinguished the early Irish church 
was its freedom from metropolitan jurisdiction. Though 
the Abbot of Armagh was regarded as Patrick's successor, 
and as such was held in honor, he had no jurisdiction as a 
primate of the church. He may have been eminent in his 
sphere, but that sphere was Hmited, and not coextensive 
with the church. In those days there was no archbishop 
in Ireland, nor was there any diocesan bishop there. Each 
bishop, as the pastor of every church was called, acted in- 
dependently of any outside episcopal jurisdiction, and was 
only subject in a measure to the abbot of his monastery, 
or in the spirit of clanship to his chieftain. There were 
no dioceses in the modern meaning of the word, and there 
were not even parishes. There was, however, as can be 
easily seen from this condition of things, a great multi- 
plicity of bishops. In a famous document believed to 
have been written in the eighth century it is recorded 
that in the time of Patrick the clergy were " all bishops, 



THE CRURCH OF ST. PATRICK. 211 

famous and holy and full of the Holy Ghost, 350 
in number, and founders of churches," and "they re- 
jected not the service and society of women." In an- 
other ancient document the number of bishops mentioned 
as in Ireland at this time is "seven times fifty holy 
bishops." Another ancient author states that "Patrick 
erected 365 churches and ordained 365 bishops," while 
another makes the number 370; but another eminent 
document asserts that Patrick built 700 churches and or- 
dained 700 bishops. If Ireland had at our present writing 
as many bishops in proportion to its population as it had 
in those days, it would now have from 5000 to 10,000 
bishops, according as we fix the number of its early bish- 
ops at 350 or 700. Well may an eminent historian call 
the episcopacy of that early period " a congregational and 
tribal episcopacy." Another author affirms that in towns 
and cities many bishops were ordained who had charge 
of what would now be considered contiguous parishes. 
Moreover, there were associations of bishops who lived 
together in groups of seven. One authority mentions six 
such groups with seven bishops in each, and in three of 
these groups the seven bishops were brothers, sons of one 
father. Another authority gives 138 such groups of seven 
bishops each, and in many instances the seven were sons 
of one father ; and the same authority mentions two sets, 
each of 150 bishops; and two sets more of 350 bishops 
each, and also that Mochta, the abbot of Louth, a disciple 
of St. Patrick, had in his monastery and as part of his 
"family" there 100 bishops and 300 presbyters. It is 
estimated that the population of Ireland then numbered 



212 THE STORT OF ST. PATRICK. 

about 200,000, and the inquiry naturally arises, Why, in 
this sparse population and in the rude, primitive condition 
of society that then existed, should the Irish church pro- 
vide such an immense supply of clergy for home service, 
and also send them, as a " flood," over other countries ! 

The answer is probably this, that there was an earnest 
religious spirit prevalent among the people, and also a 
high regard for the clerical ofiS.ce, and there was, as a 
result of this, a remarkable law in the Senchus Mor, or 
Brehon code, which, as we have seen, St. Patrick assisted 
in revising — a law probably unparalleled in any other 
church in Christendom — a law which declared " that every 
first birth of every human couple, the mother being a law- 
ful wife, belonged to the church " ; and that if there were 
eleven or more children of whom fewer than ten were sons, 
the church was entitled to a second son. This was evi- 
dently a partial Christianizing of the Mosaic law, which 
declared that the first-born of every creature, including 
the first-born of man, was to be presented to the Lord and 
given to Aaron and his successors, as recorded in Exodus 
xiii, 2 and in Numbers xviii. 15. This law was no dead 
letter in the early Irish church, and there were no excep- 
tions allowed in its operation. It applied to the sons of 
kings and chiefs as well as to the humblest in the land. 
In pursuance of this law, the young persons dedicated to 
God were put under training in the great monastic schools, 
which were the colleges of that time. No other Christian 
church in Europe claimed such rights as these as against 
the whole body of the laity. 

It is interesting to contemplate so many persons called 



THE CHURCH OF ST. PATRICK. 213 

bishops devoted to the services of religion, but it may be in- 
quired, How, in the midst of so sparse a population, were 
they employed f Many of them were doubtless pastors of 
congregations, but they had comparatively no jurisdiction, 
as the government of the church was principally in the 
hands of the abbots. The Apostle Paul requires that a 
bishop should be " apt to teach," that he may " feed the 
flock" and by "sound doctrine both exhort and convince 
the gainsayers." It is unquestionably certain that the 
proper functions of a bishop in the ancient church of Ire- 
land were regarded as those of teaching and preaching, and 
of giving spiritual instruction and comfort in their visits 
from house to house; but doubtless very many of these 
bishops were also engaged professionally in the communi- 
cation of sacred learning in the monasteries and in the 
schools and colleges that sprang up around them. Some 
of these Irish bishops attained to such high distinction as 
instructors in both theology and science that great num- 
bers of students flocked to them from all parts of Europe. 
Others of them were employed as scribes. The art of 
printing had not been invented, and it was necessary to 
copy the Scriptures, that copies of God's Word might be 
accessible to those who had become converts to the new 
faith ; and this copying process was carried to great per- 
fection as regards both the style of the text and its illumi- 
nation. This was a work of the greatest importance and 
one of the most honorable in which any one could engage ; 
and all this work, with all that pertained to the ornamen- 
tation, preservation, and protection of the sacred manu- 
scripts, was almost exclusively in the hands of the clergy. 



214 THE STORY OF ST. PATRICK. 

It must be borne in mind that the early monasteries, num- 
bering hundreds in all in the British Islands, were Bible 
schools where thousands of students were under instruc- 
tion. Other branches of study were pursued, but Bible 
knowledge especially was sought. Nearly a thousand New 
Testaments were required for even one of these schools, 
allowing one Testament to three or four students. The 
Scriptures also were supplied to the many churches de- 
pendent upon the monasteries; and the scribes in these 
monasteries supplied them all. The copying of the Scrip- 
tures reached in the Irish monasteries its greatest perfec- 
tion in the beauty of the writing and in the splendor of 
the ornamentation. The work looked more like the work 
of an angel than of a man. 

Almost innumerable copies of the Word of God, in Gos- 
pels, New Testaments, and in entire Bibles, were made in 
these monasteries, where there was a room called the scrij)- 
toriuin, or copying-room, which varied in size and in its 
activities as the work was more or less pressing, but in 
all there was a warm love for the Bible, and this prayer 
was often offered in these transcribing-rooms : 

"Vouchsafe, Lord, to bless this scriptorium of thy 
servants, and all that dwell therein, that whatsoever sacred 
writing shall be here read or written by them they may 
receive with understanding and bring the same to good 
effect, through our Lord." 

Nor was the work in these monasteries confined to copy- 
ing the Scriptures — the earnest examination of the Scrip- 
tures by these students often resulted in expositions of 
them. These expositions became numerous and were 



THE CHUBCH OF ST. PATUICK. 215 

freely used. One of these learned students is said to have 
written short notes on thirteen of Paul's epistles, another 
wrote a commentary on the Psalms, and a third was the 
author of a solution of the difficulties of the Bible, which 
he called " The Wonders of the Scriptures." Columbanus 
wrote an elegant exposition of the Book of Psalms ; Sedu- 
lius, a commentary on the Epistles of Paul, which was 
Pauline in its doctrine and excellent in its practical sug- 
gestions. Many other excellent commentaries were written 
in these monasteries, but only fragments of this ancient 
literature escaped the destructive fury of the Danes, who 
commenced their ravages in 795 a.d. and continued them 
to the end of their sway in Ireland. It is sad to think 
these places, and many others of greater renown, were all 
destroyed, many of the professors and students slain, and 
their books and documents burned, by pagans who lived 
in the surrounding districts of Britain, by Anglo-Saxon 
heathen, and others. The godly men who conducted these 
schools lived near to God, led their suffering brethren to 
the only Saviour for refuge and consolation, built churches 
and colleges, sent out ministers everywhere to preach 
Christ among the pagans, made and circulated thousands 
of copies of the Scriptures, cheered the people as they 
went forth to battle for their altars and their homes, 
prayed for their success, ministered to the wounded, di- 
rected the dying to the Lord of life, and invoked his pro- 
tection upon the dear ones at home. 

The bishop had in the early Irish church many other 
duties of a much less dignified character to discharge than 
in copying the Scriptures. In rank and dignity he held in 



21(3 THE STORY OF ST. PATRICK. 

those days a position subordinate not only to the abbot of 
the monastery but also to its reader ; and he had also to be 
the companion and defender of some one who was going 
forth on a missionary tour. St. Patrick, we are informed, 
was accompanied in his missionary journeys by a strong 
man or "champion," who had to defend him from his enemies 
and at times to carry him. The name of the bishop who 
discharged this duty for Patrick is a matter of record, and 
also that he got tired of his work and settled at Clogher. 
Life was exposed to such risks in those times, and fighting 
was so common, that even the clergy found it expedient 
to learn the art of self-defense. Monasteries, too, were 
obliged to have their champions and armed retainers. A 
bishop of our day would not likely feel at home filling 
such a position, and would consider it not consistent with 
his episcopal functions and dignity. 

But we must remember that the ordination in this early 
church in Ireland was neither rigorous nor stringent. It 
was not necessary that the candidate for bishop should 
have been previously, as required now, a deacon or a pres- 
byter, and one bishop was thought sufficient to confer it ; 
nor were women excluded from the episcopate. It is stated 
on the most reliable authority that the form of ordaining 
a bishop was read over Brigit by Bishop Mel, and that she 
was actually ordained a bishop — a statement confirmed by 
her biographer, who speaks of her " episcopal and virginal 
chair." History makes it very evident that Irish eccle- 
siastics did not confine themselves to what was elsewhere 
regarded as regular and canonical. The English church 
of that day considered the Irish clergy so lax in their ordi' 



THE CHURCH OF ST. PATRICK. 217 

nation usages that it refused to recognize them as hav- 
ing true orders. So persistent were they in this refusal 
that the synod of Cealcythe, presided over by Wilfred, 
Archbishop of York, passed a special canon enacting 
that no person of Scotic — that is, of Irish — race should be 
permitted to exercise his ministry in any of their dioceses, 
and the first reason given is, " because it was uncertain 
whether, or by whom, they had been ordained." It was 
even doubtful whether they had been ordained at all. 

Another feature of the early church in Ireland was that 
its chief functionaries succeeded one another, not by elec- 
tion, but by a hereditary law. It should be remembered 
that the real rulers were the abbots or " coarbs " as they 
were called, the principals of the monasteries. These 
abbots were sometimes presbyters and sometimes only 
laymen. These exercised almost absolute jurisdiction, 
and the bishops were in complete subordination to them. 
Even when the head of a monasteiy was a woman the 
bishops and other clergy were subject to her. The heads 
of the principal monasteries formed a council who debated 
questions and spoke the voice of the church ; so it is evi- 
dent, from all points from which this question is consid- 
ered, that the coarbs were the true heads of the church. 
We have seen that the succession of these coarbs was 
determined by a hereditary principle. This becomes evi- 
dent when we refer again to the way in which a monastery 
was founded. 

On that occasion a portion of land, or in some cases a 
royal fort, was made over by the head of the tribe to which 
it belonged to the founder, who was usually connected 



218 THE STORY OF ST. PATRICK. 

with the same tribe. The abbacy or headship of that 
monastery was retained in the family of the founder, and 
the abbot was provided from among its members. When 
a vacancy occurred it was filled either from the direct line 
of the founder's kin, or, when that failed, a successor was 
taken from a collateral branch. For many generations 
the coarbs were the lineal descendants of the family that 
had given the original endowment. Free election of the 
abbot by the community was thus quite unknown, and 
the abbot was often not a bishop but a presbyter or a 
layman. In the case of Kildare the coarbs were always 
females, and in one instance the coarb ot Armagh was a 
female. It was the abbot that inherited the rights oi 
chieftainship and property, and who was therefore the im- 
portant personage in the ecclesiastical community. Hence 
it were easier to get a correct list of the abbots than of the 
bishops. The bishop or bishops, for there was often more 
than one bishop connected with a monastery, were in 
subjection to the abbot and did not necessarily succeed 
each other according to our modern notions of episcopal 
succession. There were frequent breaks in the chain. In 
the attempt to trace St. Patrick's successors, many of 
the persons mentioned are called abbots, some are called 
bishops, some are called coarbs, but there is nothing in 
the abbot or coarb to indicate whether the personage so 
designated was a bishop, a presbyter, or a layman. Hence 
there can be no continuous catalogue of successive bish- 
ops of Irish sees from Patrick to the present time. The 
synod of Cealcythe, in England, so regarded the succes- 
sion of Irish bishops, and therefore excluded them from 



THE CHURCH OF ST. PATRICK. 219 

their dioceses ; and St. Bernard, in his Life of Malachi, tells 
us how the Irish bishops were regarded on the Continent. 
" There had been introduced," he says, " by the diabolical 
ambition of certain people of rank, a scandalous usage 
whereby the Holy See (Armagh) came to be obtained by 
hereditary succession. For they would allow no persons 
to be promoted to the bishopric except such as were of 
their own tribe and family. Nor was it for any short 
period that this succession had continued, nearly fifteen 
generations having been already exhausted in this course 
of iniquity." The same authority mentions that before 
the time of Celsus eight of these coarbs or successors of 
St. Patrick in Armagh were married and not in orders — 
only laymen. The law of succession throughout Ireland 
was the same everywhere as at Armagh. 

The predominant feature of the early Irish church was its 
monasticism in its primitive type. This was its most essen- 
tial and fundamental quality, which dominated and colored 
everything. It was the keystone in the arch of its ecclesias- 
tical order, the most distinctive note of its life. The whole 
clergy was embraced within the fold of the monastic rule. 
Through the abbots, who were the real heads and rulers of 
the Irish church, the whole church was brought under the 
control of monasticism, molded to its forms, and leavened 
by its spirit. But the primitive church of Ireland was as 
unique and peculiar in its monastic system as we have 
found that it was in other things. 

It is evident from Patrick's own writings that monasti-' 
cism existed in the Irish church in his day. Patrick prob- 
ably acquired his idea of this peculiar polity of the church 



220 ^^^ STORY OF ST. PATRICK. 

from his bretliren in Britain, and made it tributary to his 
work and also conformable with the social condition of the 
country. 

The primitive Irish monastery seems to have been in 
some respects unique. As a building it was rude and 
simple. Some chief gave the site, which was often on the 
edge of a forest and had to be cleared of the trees. This 
clearing process was done by monks who learned to be 
expert with the ax, and who often went round with one 
slung over the shoulder. The church, or study, or house 
of prayer, or by whatever name it was called, was rarely 
built of stone, and generally of wood or wattles. Stakes 
were driven into the ground a foot or two apart ; rods or 
wattles were woven between the stakes after the manner 
of basket-makers ; moss was stuffed between the wattles, 
and the whole was plastered with clay. Stone belfries in 
the shape of round towers, as a protection for monks and 
their valuables, were erected when the Danes began to 
ravage the country and to burn the wattled or wooden 
houses. In this rude monastery there was a common room 
in which they took their meals, and off this was a kitchen. 
The monastery was generally built near a stream of water, 
beside which the monks built their mill and a kiln for 
drying corn. Grouped around the central building were the 
huts, each by itself, in which each monk lived apart. These 
huts were usually constructed as the main building. A 
rampart or circular inclosure made of earth or stone was 
erected for shelter and protection around the whole gi-oup 
of huts. The huts varied in number, as accommodations 
were needed for monks and pupils, but few groups num- 



THE CHURCH OF ST. PATRICK. 221 

bered less than one hundred and fifty. But the number 
often rose to several hundred, and sometimes would rise to 
thousands. There was no limit to the accommodations, 
for whenever a new pupil arrived he would go to the 
neighboring wood, cut down some wattles, and construct 
his hut in a few hours. The students' rooms of those days 
were very different from those in which many of the stu- 
dents of the present day luxuriate. Yet it was in such 
huts, scarcely high enough for a man to stand erect, 
with no light but what entered by the door, and with no 
table but the knee, on which a book could rest, that the 
beautiful Irish manuscripts which are prized so highly in 
Trinity College, Dublin, and in the 'British Museum, Lon- 
don, were wi'itten and illuminated. 

It may be asked, How were these monks sustained, where 
did they find support in a country so poor as Ireland must 
then have been ? 

Their mode of life was simple and abstemious. A sim- 
ple rough garment, a little coarse bread made from the 
corn grown on the patch of ground which their own hands 
cultivated, an egg from the fowl they kept, a few water- 
cresses, and some water satisfied the demands of nature 
and solved the problem of living. We are told that Ere, 
one of Patrick's disciples, lived beside the river Boyne, 
kept a flock of geese, and that half of one of their eggs sus- 
tained him for twentj'-four hours. When anything more 
was required than was supplied by their own resources, it 
was obtained gi-atuitously from the neighborhood. The 
wants of several students were often thus supplied. 

These primitive Irish monasteries were, however, largely 



222 T-S^ STORY OF ST. PATRICK. 

self-sustaining. Persons of almost every trade and pro- 
fession were found within them. In the " household " of St. 
Patrick we read not only of the judge and the scribe, the 
reader and the singer and the bell-ringer, but of monks 
who devoted themselves to labor with their hands, follow- 
ing husbandry in the fields or mechanical employment 
within doors. "We read also of the poet and the brewer 
and the woodsman and the helmsman, of the cook and 
the chamberlain and the shepherd and the miller and the 
charioteer and the smith, and many other artificers, all of 
whom were monks. The society and service of women 
also were utilized in the early period of the Irish monas- 
tery. The monks were not bound to shun intercourse 
with them, but profited by their society and ministrations. 
There were many women there, like Patrick's own sister 
Lupait, who employed their skill in embroidery and in the 
general service of the brotherhood. 

These facts put a very modifying phase on the monastic 
institutions of the early Irish church. They demonstrate 
that the social, industrial, and educational spirit dominated 
them more fully than the monastic. Indeed they should 
be described more as industrial colonies devoted to the 
cultivation of learning and the useful arts and also to re- 
ligion. They somewhat resembled the Shaker communi- 
ties in the United States. One of these schools had seven 
streets of huts occupied by foreigners in the first half of 
the eighth century. 

The course of instruction included twelve years, eight 
of which were devoted to reading and writing the grammar 
of the Irish language, the laws of the privileged classes, be- 



THE CHURCH OF ST. PATRICK. 223 

sides vaticination, etc., the phenomena of nature, the ele- 
ments of philosophy, historical topography, and learning 
by heart about two hundred and seventy tales and a num- 
ber of poems and the secret language of the poets. The 
ninth and tenth years were devoted to composition of 
various kinds of poetry. The eleventh year was employed 
in composing fifty major and fifty minor specimens of 
verse requiring the use of four kinds of meter. The stu- 
dies of the twelfth year consisted in the composition of six 
orations and the study of the art of poetry according to the 
precepts of four different authors. 

Whatever may have been the character of the teaching 
or the value of the outcome, it is the earliest example of 
the cultivation of any vulgar language in Europe. The 
head-master of a school was obliged to go through the 
course just indicated, as well as to know Latin and " from 
the Ten Commandments to the whole of the Scriptures." 

Such a school was connected with a cmnoUum — monas- 
tery — and had usually six teachers. The lowest of these 
taught the students to recite the Psalms. The second 
taught the course of native literature just described up to 
the end of the tenth year. The third taught the art of 
poetry and whatever pertains to the expression of the emo- 
tions and the finer feelings. The fourth master taught 
Latin, arithmetic, and the elements of astronomy and 
geography. The fifth master was professor of divinity, 
and the sixth was the head-master, who was supposed to 
know the whole course, both profane and sacred. 

Patrick probably founded several schools of the class 
we have described. The students were called monks be- 



224 THE STORY OF ST. PATRICK. 

cause they led a secluded life. But a young monk in the 
fifth century was a very different man from an old monk 
in the twelfth century. He was in the years of which we 
write a young man preparing to become a missionary. His 
head was shorn over the forehead, and he wore a dress 
peculiar to his class. Patrick did not allow such men to 
take their rest. They must prepare for work in the world, 
and, when prepared, go forth into the great field to sow 
and reap for the Master. 

Patrick often visited these schools, which ought not 
to be called monasteries. Their regulations were very 
different from those of the institutions that are desig- 
nated monasteries in succeeding ages. They were little 
else than would now be prescribed in a college where 
the inmates are required to support themselves. The 
great design of these monastic schools was by com- 
municating instruction to train up men for the work of 
the ministry. They were, in fact, the seminaries of the 
church both in North Britain and in Ireland, and when 
Patrick found men in these schools qualified to preach — in 
other words, to tell the simple story of the cross to poor 
ignorant pagans — he ordained them as a matter of neces- 
sity. He was a bishop in this sense, that he was the 
church's superintendent — he had on him "the care of all 
the churches " as they were organized ; but there is no 
evidence to show that he ever was the pastor of more 
than one church, or that he had a diocese and an array of 
clergy under him. 

The condition of things was peculiar. The success of 
Patrick as a missionary was something wonderful, and 



THE CHURCH OF ST. PATRICK. 225 

he did in these extraordinary circumstances what no 
man would be justified in doing in an ordinary settled 
condition of things. The church that grew up under his 
labors was monastic in its character, and yet its monastery 
was not the abode of the " monk," as that word is under- 
stood by us now. It was the resort of the missionary — 
his study, where he prepared for preaching the gospel. It 
may have been at first a refuge from enemies, or a resort 
for prayer. 

This monastery developed, as converts increased, into a 
school, college, or church. It became the fixed abode for 
studious men — a religious center where the people flocked 
for worship, teaching, and consolation. And in course of 
time a town grew up, along whose streets houses were 
built for schools and seminaries for preparing young men 
to preach the gospel. 

One other peculiarity of this early church must be noted. 
The whole church was under the rule of the monks, and 
the monks in turn, and the whole monastic system, were 
dominated and modified by the spirit of clanship which 
then reigned supreme over Irish society. The monasteries 
were indeed only clans, reorganized under a religious form ; 
and from this resulted the extraordinary number of their 
inhabitants, which were counted by hundreds and thou- 
sands, and their influence and productiveness, which were 
still more wonderful. 

These Irish monasteries were famous for the service 
rendered by them to the cause of education, and for their 
service as centers and sources of missionary enterprise. 
The youth of the tribe were sent to these monasteries, as 



226 T^^ STORY OF ST. PATRICK. 

educational establishments where they received a secular 
education and were trained to monastic life. Besides the 
monks, each institution had a body of young people who 
became inmates for the purposes mentioned, and the num- 
ber of these, even in the smaller institutions, was usually 
fifty, and in the larger a much greater number. To these 
institutions not only the better classes in Ireland resorted, 
but even the middle classes and nobility of England sent 
their sons to be educated. They resorted thither to study 
the Word of God, to practise the duties of monastic life, 
and to devote themselves to the study of general literature, 
going for this purpose from one master's cell to another. 

Not only from Britain did students flock to these Irish 
schools, but from all parts of Europe, so great was the 
repute for learning which Ireland obtained, and so great 
her fame for ardent, independent thought. 

Nor were these Irish monasteries more renowned for 
their seminaries of learning than for the missionary enter- 
prise which they inspired — for the bands of great mission- 
aries whom they sent forth, who carried their peculiar type 
of Christianity to Scotland, England, and over the broad 
continent of Europe. This showed the vitality and vigor 
of the religion possessed by this primitive Irish church. 
It was her own kindred, too, across the channel on the 
opposite coasts and islands of North Britain that first 
awoke her sympathy and to whom she first sent her sons 
with the tidings of salvation. It is said that her first mis- 
sionary was Brendan, who at his ordination was greatly 
impressed with the words of our Lord in Luke xviii. 29, 
and that he resolved to live in the spirit of them. The 



THE CHURCH OF ST. PATIilCK. 227 

words are these : " Yerily I say unto you, There is no man 
that hath left house, or parents, or brethren, or wife, or 
children, for the kingdom of God's sake, who shall not re- 
ceive manifold more in this present time, and in the world 
to come life everlasting." He accordingly went to the 
Western Islands, and planted these primitive monasteries 
there and through Scotland and the surrounding isles, as 
Columba did afterward ; others following them and doing 
a similar work — evangelizing Cantyre and settling in lona, 
and from that as a basis of operation evangelizing the 
Northern Picts and establishing a thousand institutions 
like that of lona, so that it has been said that, were bon- 
fires kindled on a winter night on the hills adjacent to the 
institutions which these missionaries founded, there would 
be a complete chain of lights visible one to another from 
the Humber to the Orkneys, and from Aberdeenshire to 
the remotest of the Hebrides. But these missionaries car- 
ried the gospel to the Continent — to Switzerland and Italy ; 
some of them labored among the East Angles, and after- 
ward in France ; others in Bavaria, Friesland, and West- 
phalia. But the story of these missions is too long, and is 
not included in the purpose for which this book is wi'itten ; 
enough, however, has been unfolded to show what vast re- 
sults may follow the sowing of the seed of God's Word in 
one mind, even though that mind may appear very unpropi- 
tious soil, and though that seed may lie dormant for many 
years. "There shall be a handful of corn in the earth 
upon the top of the mountains; the fruit thereof shall 
shake like Lebanon." 



CHAPTER XXXI. 

CONCLUSION. 

The Bible 

. . . Stands like the cerulean arch we see, 
Majestic in its own simplicity ; 
Inscribed above the portals from afar, 
Conspicuous as the brightness of a star, 
Legible only by the light they give. 
Shine the soul-quickening words — 
" Believe and live." 

In concluding this sketch of the church founded by St. 
Patrick we must not omit to state that while monasticism 
as then practised was very different from what it after- 
ward claimed as its peculiarities, so also was it in the case 
of the bishops. 

Bishop and presbyter were undoubtedly originally but 
different names for one office, and the distinction between 
them was a matter of human arrangement ; the superiority^ 
of the former over the latter was developed after the days 
of the apostles " little by little," and in some countries more 
slowly than in others. The primitive relation of presbyter 
and bishop was interchangeable. As the former was of 
Jewish origin and presided over Jewish communities, so 
the latter was of Gentile origin and presided over Gentile 

228 



CONCLUSION. 229 

comirmnities ; and when the distinction between Jewish 
and Gentile communities began to fade away, the two sets 
of offices, fulfilling as they did analogous functions, were 
regarded as having equivalent rank. This point has been 
conceded by almost all important writers upon the subject 
in both ancient and modern times. 

According to the eminent Dr. Lightfoot, that great his- 
torian of the Church of England, in the beginnings of 
Christianity the Episcopalian bishop and the Presbyte- 
rian elder not only walked under the same umbrella, 
but walked under the same hat — they were the same indi- 
vidual. In no other way is the constitution of the old 
Irish church as founded by St. Patrick capable of expla- 
nation. It is asserted by two recent writers that Patrick 
was constituted a bishop in Ireland ; but by whom he was 
ordained, or in what circumstances, is not explained ; and 
who his ordainers were, or what was their canonical right 
to officiate, nobody can now say. And although we have 
it from himself that Patrick was a bishop, there is no his- 
torical evidence whatever as to the time, place, persons, or 
circumstances under which he was ordained. Who, there- 
fore, can prove that his ordination was canonical, or that he 
was ordained at all f The diocesan bishop was a growth 
from a primacy of influence based upon merit and local 
advantages into a primacy based upon a theory founded 
on a series of historical assumptions. This growth is the 
sole basis of the historic episcopate, and to claim that 
diocesan episcopacy originated in the apostolate of the 
Saviour is one of the sublime religious farces that some- 
times take hold upon men, and which a portion of credu- 



230 THE STORY OF ST. PATRICK. 

lous humanity accepts as a fact. This would constitute a 
religious wonder, were it not remembered that there was 
a dispute among the immediate disciples of Jesus who 
should be the greatest. The historic episcopate is a per- 
sonal pious opinion which has no historic value. The 
local church up to nearly the close of the second century 
preserved much of its primitive usages ; traces of a written 
liturgy then are scanty and vague. The Lord's Supper 
and the " love-feast " were observed in close affinity. In- 
fant baptism had not wholly displaced immersion. The 
bishop was not yet sharply distinguished from the pres- 
byter, nor the presbyter and deacon from the lay brother. 
But the lowering of the average tone of piety among the 
laity threw into stronger relief the virtues of the clergy, 
and enabled them with a good show of justice and neces- 
sity to claim exclusive possession of powers which had 
originally been shared by all male members of the church. 
The early Irish church undoubtedly had peculiarities 
without parallel in other churches. In various important 
particulars no modern church can claim to resemble it or 
reproduce it. As Patrick stands out by himself in history, 
as a personality distinct and peculiar in some respects 
from all other persons, so was the church which through 
his agency was organized and established in Ireland one 
that differed in some of its aspects from all other churches. 
It was not Romish either in its teaching or in its govern- 
ment. It is most likely that Patrick did not trouble him- 
self much about the framework of the church, or what the 
church might be denominated. What were his views on 
church polity is very uncertain. He probably esteemed it 



CONCLUSION. 



231 



his great work to preach the gospel and to make converts 
to the Christian faith. 

Ireland, we read, was in Patrick's day full of "village 
bishops." In one county, that of Meath, there were nearly 
thirty bishops ; at one period there were three hundred 
bishops in the kingdom : so we may reasonably conclude 
that parochial bishops were the only ones known to the 
primitive Christianity of Ireland. Every parish was a 
diocese, and the pastor of every church was a bishop. 

Patrick, as we have seen, had many young men as stu- 
dents and helpers. They were in this way trained for 
missionary work. It was not necessary to send them far 
away to be educated. Ireland itself was then the gi-eat 
seat of learning. Anglo-Saxons flocked to Ireland as to 
the great mart of learning, and this is the reason why we 
find this saying so often in English writers, " Such an one 
was sent over into Ireland to be educated." It had in this 
excited the envy of England, and gave rise to the sarcas- 
tic question of an English abbot, "Why should Ireland, 
whither students are transplanted in troops by* fleets, be 
exalted with such unspeakable advantages?" 

The rapid extension and singular prosperity of the early 
Irish church are to be attributed in no small degree to its 
freedom from foreign control and to the simplicity of its 
system of chui'ch government. Bishops, as all preachers 
and pastors were then usually called, were appointed with- 
out consulting any one outside of Ireland. In things 
spiritual and ecclesiastical its church refused obedience to 
any civil or spiritual power, holding that the Lord Jesus is 
the sole King and Head of his church. 



232 THE STORY OF ST. PATRICE. 

The principal features of the church organized by 
Patrick were therefore in many respects quite unique. 
The men whom he ordained and sent forth were more 
like our evangelists, going everywhere preaching, organ- 
izing churches, administering the sacraments, and doing 
from necessity whatever was necessary to be done. It was 
necessary to have a strong force of evangelists, mission- 
aries, traveling preachers, and superintendents of schools 
in the field, and Patrick thought it important that they all 
should be on an equal footing with himself. He called him- 
self, as we have said, bishop, and these all were bishops. 
His rule was to place over every church a pastor who was 
in office equal to himself. Hence a reliable historian 
says that Patrick founded three hundi'ed and sixty-five 
churches and placed over them three hundred and sixty- 
five bishops. These bishops, however, were evangelists 
as well as pastors, going round preaching, gaining con- 
verts, and gathering these converts into churches. Patrick 
must have exercised a very gi*eat influence over the Irish 
church. He had a splendid gift of management. He was 
able to keep all the forces at work, and the church grew, 
extended, and became a vast power not only in Ireland, 
but in the world. 

Thus the work of church extension, commenced on a 
large scale by Patrick, was carried on by faithful followers 
until, before the beginning of the ninth century, the whole 
land had been studded with churches, colleges, and scrip- 
tural schools, and Irish Christians were famous over Eu- 
rope for learning, piety, and missionary zeal. Ireland was 
regarded at this period throughout Europe as the great 



CONCLUSION. 233 

school of the West and an isle of saints. There is no 
indication in Patrick's writings that he recognized any 
authority in creeds, however venerable, nor in councils, 
though composed of many hundreds of the most godly 
men. He does not call any special attention to that part 
of his " Confession " which evidently contains his creed. 
It stands with the same claims to respect as the account of 
his conversion, of his missionary call to Ireland, of his 
strong desire to save men, or of God's frequent answers to 
his prayers. His great appeal was to Scripture. Prom- 
ises, commands, prohibitions, heart exercises, prayers, the 
condition of men around — all these things and many others 
stirred up Patrick not to refer to councils or ancient 
creeds but to Scripture. His own views and sentiments 
regarding the Bible are evidently expressed in the follow- 
ing paragraph, of a very ancient date ; whether it emanated 
from the pen of Patrick or not is uncertain : 

" One of the noble gifts of the Holy Spirit is the divine 
Scripture, whereby every ignorance is enlightened, every 
earthly distress is comforted, every spiritual light is 
kindled, and every weakness is strengthened. For it is 
through the Holy Scripture that heresies and schisms are 
cast forth from the church. In it is found perfect counsel 
and fitting instruction by each and every gi-ade in the 
church. For the divine Scripture is a mother and gentle 
nurse to all the faithful ones who meditate upon it, and 
consider it, and are nurtured until they are chosen sons of 
God through its counsel." 

It is undoubtedly true that several old pagan customs and 
superstitions were allowed, and only modified to Christian 



234 THE STORY OF ST. FA THICK. 

uses, and that the monastic spirit which from the first 
seemed to be a prominent element in the Irish church was 
a leaven essentially at variance with New Testament Chris- 
tianity ; and these defects worked toward the deterioration 
of the Irish church soon after the death of Patrick, causing 
her to become less evangelical and more superstitious, and 
to relapse into many of her old pagan ways, and this in pro- 
portion as she came under Roman domination ; and among 
the native Irish to this day many of the old pagan obser- 
vances continue. From the very start, Christianity was in 
many cases only paganism baptized ; the very fact that 
whole clans and even tribes followed the lead of their chiefs 
and were baptized as persons who renounced paganism and 
accepted Christianity demonstrates that mere formalism 
prevailed among vast numbers of these converts — in name 
Christian, but in knowledge and often in practice only 
pagan. The tendency, also, to a belief in miracles per- 
formed by the monks and some of the " saints " shows how 
the leaven of paganism still continued to work among the 
people. Patrick, in his genuine writings, never hints at 
possessing miraculous powers, but the monks who cen- 
turies after his death wrote biographies of him repre- 
sented him as an adept in the performance of all kinds of 
miracles and wonders. Many of these monks also retained 
much of the passionate, revengeful, implacable spirit that 
has always characterized the Celtic race, and which some- 
times so dominated their lives that pitched battles were 
fought between monasteries, in which many were slain; 
and synods were held in which the members appeared as 
armed men, and often severe deadly struggles occurred 
before controversies were settled. In the carrying out of 



CONCLUSION. 235 

the erroneous adage that we may do evil that good may- 
come, the monks did not hesitate to equivocate, deceive, and 
He, if by such conduct they could gain their end. They did 
not seem to think that Christianity required them to live 
truthful, honest, upright lives, and to pursue " whatsoever 
things are true, whatsoever things are honest, whatsoever 
things are just, whatsoever things are pure, and whatso- 
ever things are lovely." Into this low condition did Irish 
Christianity gradually lapse as the years passed after Pat- 
rick's death, and as paganism regained its foothold and 
Romanism increased in its domination. The heads of the 
monasteries in time came to wield an immense influence, 
and that influence, it could easily be shown, was so used 
as to inflict an irreparable injury on the best civil inter- 
ests of Ireland. Princes and kings were compelled to cul- 
tivate their good-will, and dared not thwart the wishes of 
the heads of the monasteries, who controlled the people 
east and west, north and so«ith. These monks in time 
wrought desolation in the land and prepared it for the 
crushing heel of Rome. 

It seemed for a time, during Patrick's day and for some 
time afterward, as if the course of the world's history was 
to be changed, and as if Celtic and not Latin Christianity 
was to mold the destiny of the churches of the West. This 
was one of the greatest changes this world has ever seen. 
And be it remembered that all these magnificent results 
were brought about by the labors of missionaries who could 
trace historically their Christian faith to the conversion of 
that herdboy Patrick on the side of that Slemish mount. 

Beautiful Ireland, gem of the sea! once the resort of 
students, the home of scholars, the abode of poetry, the 



236 2'^^' '^'J^OIiY OF ST. PATRICK. 

nursery of orators, the light of Europe, the isle of saints 
— and that, thou wouldst have continued to be, had the 
church of St. Patrick never been overthrown. 

Such is a brief story of St. Patrick, whose name, after 
the lapse of fourteen hundred years, is as fresh as the 
shamrock and as gi-een as the emerald. 



Erin's Old Song of Peace. 

O'er the green hills of Erin 

The old winds wander on. 
In calm or storm still singing 

The song of ages gone ; 
Sweetly that song is swelling. 

In strains all soft and low, 
The hymn of holier ages, 

The psalm of long ago — 

Peace, peace, from God to men, 
Good-will, good- will. Amen ! 

Through the green vales of Erin 

Pours the glad lay of love — 
The love that passeth knowledge, 

Descending from above ; 
The love of Him who bought us, 

And sought us in our sin ; 
The long-shut gate who opens. 

And bids us enter in. 

Peace, peace, from God to men. 
Good- will, good- will. Amen ! 

Through the blue skies of Erin 

The mighty melody 
Steals, with its glorious tidings 

Of all things true and free ; 
Of chains forever broken, 

Of life and freedom won ; 



CONCLUSION. 237 

The sighs of exile ended, 
Captivity undone. 

Peace, peace, from God to men. 
Good-will, good-will. Amen ! 

Bright hills of ancient Erin, 

Grow brighter, balmier still ; 
And with your mellow music 

The listening valleys fill — 
The heaven-begotten music, 

Whose cadences are peace. 
Whose chimes of soothing sweetness 

Shall never, never cease. 

Peace, peace, from God to men, 
Good- will, good-will. Amen ! 

Fair peaks of emerald Erin, 

See Scotland's glens afar. 
Gleaming across the ocean. 

Beneath the same dear star ! 
One star o'er both is gleaming. 

One hope to both is given. 
One love o'er both is bending — 
The pardoning love of Heaven ! 

Peace, peace, from God to men. 
Good-will, good-will. Amen ! 

They greet each other gladly, 

These island sisters fair ; 
And with each other freely 

The heavenly tidings share. 
True daughters of the ocean, 

Each clasps the other's hand. 
To give and take the welcome 

Of the one Fatherland. 

Peace, peace, from God to men. 
Good-will, good-will. Amen ! 

Though Tara's harp lies broken. 
And Tara's halls are dumb. 



238 THE STORY OF ST. rATRICK. 

Though Tara's minstrel voices 

Are silent as the tomb, 
A sweeter harp is swelling 

Through Erin's pensive skies, 
And truer bards are chanting 
The song that never dies — 

Peace, peace, from God to men, 
Good- will, good-will. Amen ! 

Round the old manger-cradle 

We gather hand in hand ; 
Beneath one Cross we shelter ; 

Upon one Rock we stand ; 
One holy faith is knitting 

The kindred West and East ; 
One Christ the blessed center ; 

One table for our feast. 

Peace, peace, from God to men, 
Good- will, good-will. Amen ! 

One Pilot through the breakers, 

One port to all is given ; 
One love our hope and refuge — 

The boundless love of Heaven ! 
'Tis love to man the sinner. 

Free love to earth undone ; 
The love that knows no quenching — 

The love of God's dear Son. 

Peace, peace, from God to men, 
Good- will, good- will. Amen ! 

One everlasting gospel 

Shines out before our eyes, 
One temple and one altar. 

One perfect Sacrifice ! 
O sons of men sore-burdened 

With sin's oppressive load. 
Of Erin and of Scotland, 

" Behold the Lamb of God ! " 

Peace, peace, from God to men, 
Good- will, good- will. Amen ! 

HOKATIUS BONAJR. 



CHAPTER XXXII. 

THE "confession" OF ST. PATEICK. 

Memorials of the Dead. 

We gather up with pious care 

What happy saints have left behind, 

Their writings in our memory bear, 
Their sayings on our faithful mind. 

Their works which traced them to the skies 
For patterns to ourselves we take, 

And dearly love and highly prize 
The mantle for the wearer's sake. 

C. Wesley. 

The avowed object of the "Confession" was to show 
why Patrick felt called to preach the gospel to the Irish 
people ; to declare that he was not sent by man, but by the 
Lord; to furnish evidence that Grod had approved of his 
mission and labors ; to record some of his experiences ; to 
"make known God's grace and everlasting consolation, 
and to spread the knowledge of God's name in the earth. 
He wished in his old age to leave it on record after his 
death for his sons whom he had baptized in the Lord." 
The " Confession " has an honest face and good credentials. 
Neither it nor either of his other writings is entirely free 
from errors, but all are scriptural in their general character. 

239 



240 THE STORY OF ST. PATliWK. 

There are no quotations from the "fathers," but many 
from the inspired writings. They all abound in simple 
statements of gospel truth. The Scriptures are treated 
with deep reverence as infallible and sufficient, and no 
authority is appealed to but that of the written Word. 
The true coin is distinguished from the cheap counterfeit, 
and by these ancient documents we are guided to some 
knowledge of the life, the labors, and doctrines of Patrick. 
Whoever adopts the religion of Patrick will go to the 
Word of God as the only authority in matters of faith, 
and the only source of light to guide him in the way of 
life. It was the principles of the Bible alone that con- 
trolled him in the labors that made his name renowned, 
and that made him one of the noblest Christian mission- 
aries our world has ever seen. 

THE "confession" OF PATEICK. 



" Patrick, a sinner, the rudest and least of all the faithful, 
and most contemptible to very many, had for my father 
Calpornius, a deacon, a son of Potitus, a presbyter, who 
dwelt in the village of Bannavem Taberniae, for he had a 
small farm hard by the place where I was taken captive. 
I was then nearly sixteen years of age. I did not know 
the true God ; and I was taken to Ireland in captivity with 
so many thousand men, in accordance with our deserts, 
because we kept not his precepts, and were not obedient 
to our priests who admonished us for our salvation. 

"And the Lord brought down upon us the wrath of his 



THE "CONFESSION" OF ST. PATRICK. 241 

indignation, and dispersed ns among many nations, even 
to the end of the earth, where now my littleness is seen 
among foreigners. And there the Lord opened (to me) 
the sense of my unbelief, that, though late, I might re- 
member my sins, and that I might return with my whole 
heart to the Lord my God, who had respect to my humilia- 
tion, and pitied my youth and ignorance, and took care of 
me before I knew him and before I had wisdom or could 
discern between good and evil, and protected me, and com- 
forted me as a father does a son. 

"2. Wherefore I cannot keep silent — nor is it indeed 
expedient (to do so) — concerning such great behests and 
such gi'eat favor as the Lord has vouchsafed to me in the 
land of my captivity ; because this is our recompense (to 
him), that after our cha^ening or knowledge of God we 
should exalt and confess his wonderful works before every 
nation that is under the whole heaven. 

" Because there is no other God, neither ever was, neither 
before, nor shall be hereafter, except God the Father, un- 
begotten, without beginning; from whom is all begin- 
ning ; upholding all things, as we have said ; and his Son 
Jesus Christ, whom indeed, with the Father, we testify to 
have always been, before the origin of the world, spiri- 
tually with the Father ; in an inexpUcable manner begotten 
before all beginning ; and by himself were made the things 
visible and invisible; and was made man; (and) death 
having been vanquished, was received into the heavens to 
the Father. 

"And he has given to him all power above every name of 
those that are in heaven, on earth, and under the earth, 



242 THE STORY OF ST. PATRICK. 

that every tongue should confess to him, that Jesus Christ 
is Lord and God, in whom we beheve, and expect (his) 
coming, to be ere long the Judge of the living and of the 
dead, who will render to every one according to his deeds. 
And he hath poured upon us abundantly the Holy Spirit, 
a gift and pledge of immortality, who makes the faithful 
and obedient to become sons of God and joint heirs with 
Christ ; whom we confess and adore — one God in the Holy 
Trinity of the sacred name. 

" For he himself has said by the prophet, ' Call upon me 
in the day of thy tribulation, and I will deliver thee, and 
thou shalt magnify me.' And again he saith, * It is hon- 
orable to reveal and confess the works of God.' 

" 3. Although I am in many respects imperfect, I wish my 
brethren and acquaintances to know my disposition, that 
they may be able to comprehend the wish of my soul. I 
am not ignorant of the testimony of my Lord, who wit- 
nesses in the psalm, ' Thou shalt destroy those that speak 
a lie.' And again, ' The mouth that belieth killeth the 
soul.' And the same Lord says in the gospel, ' The idle 
word that men shall speak, they shall render an account 
for it in the day of judgment.' Therefore I ought ear- 
nestly, with fear and trembling, to dread this sentence in 
that day, when no one shall be able to withdraw himseK 
or to hide, but we all together shall render an account of 
even the smallest of our sins before the tribunal of the 
Lord Jesus. 

" Wherefore I thought of writing long ago, but hesitated 
even till now ; because I feared falling into the tongue of 
men: because I have not learned hke others who have 



THE "CONFESSION" OF ST. FA THICK. 243 

drunk in, in the best manner, both law and sacred litera- 
ture in both ways equally, and have never changed their 
language from infancy, but have always added more to 
its perfection. For our language and speech is translated 
into a foreign tongue. 

" 4. As can be easily proved from the drivel of my writ- 
ing, how I have been instructed and learned in diction ; 
because the wise man says, 'For by the tongue is dis- 
cerned understanding and knowledge and the teaching of 
truth.' But what avails an excuse, (although) according 
to truth, especially when accompanied with presumption ? 
Since, indeed, I myself now, in my old age, strive after 
what I did not learn in my youth, because they prevented 
me from learning thoroughly that which I had read 
through before. But who believes me although I should 
say as I have already said ! "When a youth, nay almost a 
boy in words, I was taken captive, before I knew what I 
ought to seek, or what I ought to aim at, or what I ought 
to avoid. Hence I blush to-day, and gi'eatly fear to expose 
my unskilfulness, because, not being eloquent, I cannot 
express myself with clearness and brevity, nor even as the 
spirit moves, and the mind and endowed understanding 
point out. 

" But if it had been gi*anted to me even as to others, I 
would not, however, be silent, because of the recompense. 
And if, perhaps, it appears to some that I put myself for- 
ward in this matter with my ignorance and slower tongue, 
it is, however, written, * Stammering tongues shall learn 
quickly to speak peace.' How much more ought we to 
aim at this — we who are the * epistle of Christ ' for salva- 



244 J^SE STORY OF ST. FA THICK. 

tion even to the end of the earth — and if not eloquent, yet 
powerful and very strong — written in your hearts, 'not 
with ink,' it is testified, 'but by the Spirit of the living 
God'! 

" 5. And again the Spirit testifies, * and husbandry was 
ordained by the Most High.' Therefore I, first a rustic, 
a fugitive, unlearned, indeed not knowing how to provide 
for the future — but I know this most certainly, that before 
I was humbled I was like a stone lying in deep mud ; and 
He who is mighty came, and in his own mercy raised me 
and placed me on the top of the wall. 

" And hence I ought loudly to cry out, and return also 
something to the Lord for his so great mercies, here and 
in eternity, which benefits the minds of men cannot esti- 
mate. But, therefore, be ye astonished, both great and 
small, who fear God. And ye rhetoricians who do not 
know the Lord, hear and examine: who aroused me, a 
fool, from the midst of those who appear to be wise, and 
skilled in laws, and powerful in speech and in every mat- 
ter! And me — who am detested by this world — he has 
inspired me beyond others (if indeed I be such), but on 
condition that with fear and reverence and without com- 
plaining I should faitlifuUy serve the nation to which the 
love of Christ has transferred me, and given me for my 
life, if I should be worthy ; that, in fine, I should serve 
them with humility and in truth. 

n. 

" In the measure, therefore, of the faith of the Trinity, it 
behooves me to distinguish, without shrinking from dan- 



THE "CONFESSION" OF ST. PATRICK. 245 

ger, to make known the gift of God and his everlasting 
consolation, and without fear to spread faithfully every- 
where the name of God, in order that after my death I 
may leave it as a bequest to my brethren and to my sons, 
whom 1 have baptized in the Lord — so many thousand 
men. And I was not worthy that the Lord should grant 
this to his servant; that after going through afflictions 
and so many difficulties, after captivity, after many years, 
he should grant me so great favor among that nation, 
which when I was yet in my youth I never hoped for nor 
thought of. 

" But after I had come to Ireland I daily used to feed 
cattle, and I prayed frequently during the day; the love 
of God and the fear of him increased more and more, and 
faith became stronger, and the spirit was stirred ; so that 
in one day I said about a hundred prayers, and in the 
night the same ; so that I used even to remain in the 
woods and in the mountain ; before daylight I used to rise 
to prayer, through snow, through frost, through rain, and 
I felt no harm ; nor was there any slothfulness in me, as I 
now perceive, because the spirit was then fervent within 
me. 

"And there indeed, one night in my sleep, I heard a voice 
saying to me, 'Thou fastest well; fasting so, thou shalt 
soon go to thy country.' And again, after a very short 
time, I heard a response saying to me, * Behold, thy ship 
is ready.' And it was not near, but perhaps two hundred 
miles away, and I never had been there, nor was I ac- 
quainted with any of the men there. 

" 7. After this I took flight, and left the man with whom 



246 THE STORT OF ST. PATRICK. 

I had been six years ; and I came in the strength of the 
Lord, who directed my way for good ; and I feared noth- 
ing till I arrived at that ship. And on that same day on 
which I arrived the ship moved out of its place, and I 
asked them, the sailors, that I might go away and sail with 
them. And it displeased the captain, and he answered 
sharply, with indignation, ' Do not by any means seek to 
go with us.' And when I heard this I separated myself 
from them in order to go to the hut where I lodged. 

"And on the way I began to pray, and before I had ended 
my prayer I heard one of them, and he was calling loudly 
after me, * Come quickly, for these men are calling you.' 
And immediately I returned to them, and they began to 
say to me, ' Come, for we receive you in good faith ; make 
friendship with us in whatever way you wish.' And in 
that day I accordingly disdained to make friendship with 
them, on account of the fear of God. But in very deed I 
hoped of them that they would come into the faith of 
Jesus Christ, because they were heathen. And on account 
of this I clave to them. And we sailed immediately. 

" 8. After three days we reached land, and for twenty- 
eight days we made our journey through a desert. And 
food failed them, and hunger prevailed over them. And 
one day the captain began to say to me, * What is it, O 
Christian? You say that God is great and almighty; 
why, therefore, canst thou not pray for us, for we are per- 
ishing with hunger ? For it will be a difficult matter for 
us ever again to see any human being.' But I said to 
them plainly, * Turn with faith to the Lord my God, to 



THE "CONFESSION" OF ST. PATRICE. 247 

whom nothing is impossible, that he may send food this 
day for us in your path, even till you are satisfied, for it 
abounds everywhere with him.' And God assisting, it so 
came to pass. Behold, a herd of swine appeared in the 
path before our eyes, and my companions killed many of 
them, and remained there two nights, much refreshed. 
And their dogs were filled, for many of them had fainted 
and were left half dead along the way. And after that 
they gave the greatest thanks to God ; and I was honored 
in their eyes. 

" 9. From that day forth they had food in abundance. 
They also found wild honey, and offered me a part of it. 
And one of them said, ' It has been offered in sacrifice.' 
Thanks to God, I consequently tasted none of it. But 
the same night while I was sleeping and Satan greatly 
tempted me, in a way in which I shall remember as long 
as I am in this body. And he fell upon me like a huge 
rock, and I had no power in my limbs save that it came to 
me into my mind that I should call out ^ Helias.' And in 
that moment I saw the sun rise in the heaven ; and while 
I was crying out ' Helias ' with all my might, behold, the 
splendor of that sun fell upon me and at once removed 
the weight from me. And I believe I was aided by Christ 
my Lord, and his Spirit was then crying out for me ; and 
I hope likewise that it will be thus in the days of my op- 
pression, as the Lord says in the gospel, *It is not you 
that speak, but the Spirit of your Father which speaketh 



248 ^^^' STOBY OF ST. PATRICK. 



m. 



" 10. And again after many years I was taken captive 
once more. On that first night, therefore, I remained with 
them. But I heard a divine response saying to me, ' But 
for two months thou shalt be with them,' which accord- 
ingly came to pass. On that sixtieth night the Lord de- 
Hvered me out of their hands. 

" Even on our journey he provided for us food and fire 
and diy weather every day, till on the fourteenth day we 
all arrived. As I stated before, we pursued our journey 
for twenty-eight days through the desert, and the very 
night on which we arrived we had no food left. 

"And again, after a few years, I was in the Britains with 
my parents, who received me as a son, and earnestly be- 
sought me that now, at least, after the many hardships I 
had endured, I would never leave them again. And then 
I saw indeed, in the bosom of the night, a man coming as 
it were from Ireland, Victorious by name, with innume- 
rable letters, and he gave one of them to me. And I read 
the beginning of the letter containing ' The Voice of the 
Irish.' And while I was reading aloud the beginning of 
the letter, I myself thought indeed in my mind that I 
heard the voice of those who were near the wood of Foc- 
lut, which is close by the western sea. And they cried out 
thus as if with one voice : * We entreat thee, holy youth, 
that thou come and henceforth walk among us.' And I 
was deeply moved in my heart and could read no farther, 
and so I awoke. Thanks be to God that after very many 
years the Lord granted to them according to their cry ! 



THE "CONFESSION" OF ST. PATRICK. 249 

" 11. And on another night, I know not — God knows — 
whether in me or near me, with most eloquent words, 
which I heard and could not understand, except at the end 
of the speech, one spoke as follows : * He who gave his life 
for thee is he who speaks in thee,' and so I awoke full of 
joy. And again I saw him praying in me, and I was as it 
were within my body, and I heard above me, that is, above 
the inner man, and there he was praying mightily with 
groanings. And meanwhile I was stupefied and aston- 
ished, and pondered who it could be that was praying in 
me. But at the end of the prayer he so spoke as if he 
were the Spirit. And so I awoke and remembered that 
the Apostle says, * The Spirit helps the infirmities of our 
prayers. For we know not what we should pray for as 
we ought, but the Spirit himself asketh for us with un- 
speakable groanings which cannot be expressed in words.' 
And again he says, * The Lord is our Advocate and prays 
for us.' 

"And when I was attacked by some of my seniors, who 
came and urged my sins against my laborious episcopate, 
so that on that day I was strongly driven to fall away, here 
and forever. But the Lord spared a proselyte and stranger 
for his name's sake. He kindly and mightily aided me in 
this treading-under, because in the stain and disgrace I 
did not come out badly. I pray God that it be not reck- 
oned to them as an occasion of sin. For after thirty years 
they found me, and brought against me a word which I 
had confessed before I was deacon. 

" 12. Under anxiety, and with a troubled mind, I told my 
most intimate friend what I had one day done in my boy- 



250 THE STORY OF ST. PATRICK. 

hood, in one hour, because I was not then used to over- 
come. I know not — God knows — whether I was then fifteen 
years of age, and I did not beUeve in the living Grod from 
my infancy ; but I remained in death and unbeUef until I 
was severely chastised ; and in truth I have been humbled 
by hunger and nakedness, and that daily. On the other 
hand, I did not of my own accord go to Ireland until I 
was almost worn out. But that was rather good for me, 
that I should be filled with care and be concerned for the 
salvation of others ; since at that time I did not think even 
about myself. 

" Then on that day on which I was reproached for the 
things above mentioned, on that night I saw in a vision 
of the night a writing against me, without honor. And at 
the same time I heard a response saying to me, ' "We have 
seen with displeasure the face of the designate with his 
name stripped.' He did not say, 'You have seen with 
displeasure,' but * We have seen with displeasure,' as if 
he had Joined himself to me, as he has said, * He that 
toucheth you is he that toucheth the apple of mine eye.' 
Therefore I will give thanks to him that comforted me in 
all things, that he did not hinder me from the journey on 
which I had resolved, and also from my work which I had 
of Christ my Lord. But the more from that time I felt in 
myself no little power, and my faith was approved before 
God and men. 

" 13. But on this account I boldly assert that my con- 
science does not reprove me now or for the future. ' God 
is my witness ' that I have not lied in the statements I 
have made to you. But I am the more sorry for my very 



TEE "CONFESSION" OF ST. PATEICE. 251 

dear friend, to whom I trusted even my life, that we 
should have deserved to hear such a response. And I as- 
certained from several brethren before the defense that I 
was not present, nor in Britain, nor did it originate with 
me. Even he in my absence made a fight for me. Even 
he had said to me with his own mouth, ' Behold, thou art 
to be promoted to the rank of bishop ' — of which I was 
not worthy. But whence, then, did it occur to him that 
before all, good and bad, he should publicly put discredit 
upon me, although he had before of his own accord gladly 
conceded that honor to me I It is the Lord who is greater 
than all. 

" I have said enough. But, however, I ought not to hide 
the gift of God which he bestowed upon us in the land of 
my captivity, for then I earnestly sought him and there I 
found him, and he preserved me from all iniquities, so I 
believe, because of his Spirit that dwelleth in me, which 
has wrought in me boldly even to this day. But God 
knows, if a man had spoken this to me I might have been 
silent for the love of Christ. 

" 14. Wherefore I give unwearied thanks to my God, who 
has kept me faithful in the day of my temptation; so 
that I may to-day confidently offer my soul to Christ my 
Lord, as a sacrifice, ' a li^dng victim ; ' who saved me 
from all my difficulties, so that I may say. Who am I, 
Lord, and what is my vocation, that to me thou hast 
cooperated by such divine grace with me ? So that to-day 
I can constantly rejoice among the Gentiles and magnify 
thy name wherever I may be, not only in prosperity but 
also in distresses; that whatever may happen to me. 



252 TEE STORY OF ST. PATRICK. 

whether good or evil, I ought to receive it equally, and 
always to give thanks to God, who has shown me that I 
should believe in him, the indubitable One, without ceas- 
ing, and that he will hear me ; and that I, though ignorant, 
may in these last days approach this work, so pious and 
so wonderful ; that I may imitate some of those of whom 
the Lord before, long ago, predicted that they should 
preach his gospel, for a testimony to all nations, before 
the end of the world. Wliich, therefore, has been so ful- 
filled as we have seen. Behold, we are witnesses that the 
gospel has been preached everywhere, in places where 
there is no man beyond. 

IV. 

" 15. But it would be long to relate all my labor in details, 
or even in part. Briefly, I may tell how the most holy God 
often delivered me from slavery, and from twelve dangers 
by which my life was imperiled, besides many snares and 
things which I cannot express in words, neither would I 
give trouble to my readers. But there is God the Author 
of all, who knew all things before they came to pass. 

" So, however, the divine response very frequently ad- 
monished me, this poor pupil. Whence came this wisdom 
to me, which was not in me, I who neither knew the num- 
ber of my days, nor was acquainted with God ? Whence 
came to me afterward the gift so great, so beneficial, to 
know God, or to love him, that I should love country and 
parents, and many gifts which were offered to me with 
weeping and tears? And, moreover, I offended against 
my wish certain of my seniors. But God overruling, I by 



THE "CONFESSION" OF ST. PATRICK. 253 

no means consented or complied with them. It was not 
my grace, but God who conquered in me and resisted them 
all ; so I came to the Irish peoples, to preach the gospel 
and to suffer insults from unbelievers ; that I should listen 
to reproach about my wandering, and endure many perse- 
cutions, even to chains, and that I, should give up my 
noble birth for the benefit of others. 

" 16. And if I be worthy, I am willing to lay down my 
life unhesitatingly and most gladly for his name; and 
there I wish to spend it even till death, if the Lord permit. 
For I am greatly a debtor to the God who has bestowed 
on me such grace that many people through me should be 
born again to God, and that eveiywhere clergy should be 
ordained for a people newly coming to the faith, whom 
the Lord took from the ends of the earth, as he had prom- 
ised of old by his prophets: 'To thee the Gentiles will 
come and say, As our fathers made false idols, and there 
is no profit in them.' And again : ' I have set thee to be 
the light of the Gentiles, that thou mayest be for salvation 
unto the utmost parts of the earth.' And there I am 
willing to wait the promise of him who never fails, as he 
promises in the gospel : ' They shall come from the east 
and the west, and shall sit down with Abraham and Isaac 
and Jacob,' as we believe that believers shall come from 
all the world. 

" 17. Therefore it becomes us to fish weU and diligently, 
as the Lord premonishes and teaches, saying : ' Come ye 
after me, and I will make you fishers of men.' And again 
he says by the prophets : * Behold, I send my fishers and 
hunters, saith the Lord.' Therefore it is very necessary 



254 ^^^ STORY OF ST. PATRICK. 

to spread our nets, so that a copious multitude and crowd 
may be taken for God, and that everywhere there may be 
clergy who shall baptize and exhort a people needy and 
anxious, as the Lord admonishes and teaches in the gos- 
pel, saying : ' Going, therefore, teach ye all nations, bap- 
tizing them in the name of the Father, and of the Son, and 
of the Holy Ghost — even to the end of the age.' And 
again : ' Going, therefore, into the whole world, preach the 
gospel to every creature. He that believeth and is bap- 
tized shall be saved, but he that believeth not shall be 
confounded.' And again: 'This gospel of the kingdom 
shall be preached in the whole world, for a testimony to 
all nations, and then shall the consummation come.' And 
also the Lord, foretelling by the prophet, says : ' And it 
shall be in the last days, saith the Lord, I will pour out of 
my Spirit upon all flesh ; and your sons and your daughters 
shall prophesy, and your sons, shall see visions, and your 
old men shall dream dreams. And upon my servants and 
upon my handmaids I will pour out in those days of my 
Spirit, and they shall prophesy.' And in Osee he says: 
* I will call that which was not my people my people, and 
her who had not obtained mercy; and it shall be in the 
place where it was said. You are not my people, there they 
shall be called the sons of the living God.' 

" 18. Whence, then, has it come to pass that in Ireland 
they who never had any knowledge, and until now have 
only worshiped idols and unclean things, have lately be- 
come a people of the Lord, and are called the sons of God ? 
Sons of the Scots and daughters of chieftains are seen to 
be monks and virgins of Christ. And there was even one 



THE "CONFESSION" OF ST. PATRICK. 255 

blessed Scottic lady, nobly born, very beautiful, of adult 
age, whom I baptized. And after a few days she came to 
us for a season, and intimated to us that she had secured 
a response from a messenger of God, and he advised her 
that she should be a virgin of Christ, and that she should 
always draw near to God. Thanks be to God, on the 
sixth day after that she most excellently and eagerly seized 
on that which also all the virgins of Christ do ; not with 
the will of their fathers — but they suffer persecution and 
false reproaches from their parents ; and notwithstanding 
the number increases the more ; and of our own race, who 
were born there, there are those, we know not the number, 
besides widows and those who are continent. But those 
women who are detained in slavery especially suffer ; in 
spite of terrors and threats, they have assiduously per- 
severed. But the Lord gave grace to many of my hand- 
maids, for, although they are forbidden, they zealously 
imitate him. 

" 19. Wherefore, though I could wish to leave them, and 
had been most willingly prepared to proceed to the Bri- 
tains as to my country and parents ; and not that only, but 
even to go as far as to the Gauls, to visit the brethren and 
to see the face of the saints of the Lord — God knows that 
I greatly desired it : but I am bound in the Spirit, who 
witnesseth to me that if I should do this he would hold 
me guilty ; and I fear to lose the labor I have commenced ; 
and not I, but Christ the Lord, who commanded me to 
come and be with them for the rest of my life. If the 
Lord will, and if he will keep me from every evil way, 
that I may not sin before him. But I hope to do that 



256 THE STORY OF ST. PATRICK. 

which I ought ; but I trust not myself, as long as I am in 
this body, for strong is he who daily tries to subvert me 
from the faith, and from the chastity of religion proposed 
to myseK, not feignedly, which I will observe to the end 
of my life, to Christ my Lord. But the flesh, which is in 
enmity, always leads to death, that is, to unlawful desires 
to be unlawfully gratified. And I know in part that I 
have not led a perfect life, as other believers. But I con- 
fess to my Lord, and I do not blush before him, for I lie 
not : from the time I knew him in my youth the love of 
God and his fear have increased in me, and until now, by 
the favor of the Lord, ' I have kept the faith.' 



V. 

" 20. Let him who will, laugh and insult ; I will not be 
silent, nor will I hide the signs and wonders which were min- 
istered to me by the Lord many years before they came 
to pass, as he who knew all things before the world began. 

" But hence I ought to give thanks without ceasing to 
God, who often pardoned my ignorance and my negligence, 
even out of place — not in one instance only — so that he 
was not fiercely angry with me, as being one who was per- 
mitted to be his helper. And yet I did not immediately 
yield to what was pointed out to me, and to what the 
Spirit suggested. And the Lord had pity on me among 
the thousands of thousands, because he saw in me that I 
was ready, but that in my case, for these reasons, I knew 
not what to do about my position ; because many were 
hindering this mission, and already were talking among 



THE "CONFESSION" OF ST. PATRICK. 257 

themselves and saying behind my back, * Why does that 
fellow put himseK in danger among enemies who know 
not God I' Not as though they spoke for the sake of 
malice, but because it was not a wise thing in their opin- 
ion, as I myself also testify, on account of my defect in 
learning. And I did not readily recognize the grace that 
was then in me ; but now I know that I ought before to 
have been obedient to God calling me. 

" 21. Now, therefore, I have related simply to my breth- 
ren and fellow-servants who have believed me the reason 
I have preached, and do preach, in order to strengthen and 
confirm your faith. Would that you might aim at greater 
and perform mightier things ! This will be my glory, be- 
cause * a wise son is the glory of his father.' 

" You know, and God also, how I have conducted myself 
among you from my youth, both in the faith of the truth 
and in sincerity of heart. Even in the case of those 
nations among whom I dwell, I have always kept faith 
with them, and I will keep it. God knows I have never 
overreached none of them ; neither do I think of it, that 
is, of acting thus, on account of God and his church, lest 
I should excite persecution against them and us all, and 
lest through me the name of God should be blasphemed, 
because it is written, * Woe to the man through whom the 
name of God is blasphemed.' Though I am unskilful in 
names, yet I have endeavored in some respects to serve 
even my Christian brethren, and the virgins of Christ, and 
religious women who have given to me small voluntary 
gifts and who have cast off some of their ornaments upon 
the altar, and I used to return these to them, although they 



258 T^^ STORY OF ST. PATRICK. 

were offended with me because I did so. But I did it for 
the hope of eternal Hfe, in order to keep myself prudently 
in everything, so that the unbelieving may not catch me 
on any pretext, or the ministry of my service; and that 
even in the smallest point I might not give the unbeliev- 
ers an occasion to defame or depreciate me. 

" 22. But perhaps, since I have baptized so many thou- 
sand men, I might have expected half a screpall from some of 
them ! Tell it to me and I will restore it to you. Or when 
the Lord ordained everywhere clergy through my humble 
ministry, I dispensed the rite gratuitously. If I asked of 
any of them even the price of my shoe, tell it against me 
and I will restore you more. I spent for you that they 
might receive me; and among you and everywhere I 
traveled for your sake amid many perils — even to remote 
places, where there was no one beyond, and where no one 
else had ever penetrated — to baptize or ordain clergy or 
confirm the people. The Lord granting it, I diligently 
and most cheerfully for your salvation defrayed all things. 
During this time I gave presents to the kings, besides 
which I gave pay to their sons who escorted me; and 
nevertheless they seized me, together with my companions. 
And on that day they eagerly desired to kill me ; but the 
time had not yet come. And they seized all things that 
they found with us, and they also bound me with iron. 
And on the fourteenth day the Lord set me free from 
their power; and whatever was ours was restored to us 
for God's sake, and the attached friends whom we had be- 
fore provided. 

" 23. But you know how much I paid to those who acted 



THE "CONFESSION" OF ST. PATRICK. 259 

as judges throughout all the regions which I more fre- 
quently visited. For I think that I distributed among them 
not less than the hire of fifteen men. So that you might 
enjoy me, and I may always enjoy you, in the Lord, I do 
not regi-et it, nor is it enough for me — I still ' spend and 
will spend for your souls.' God is mighty, and may he 
grant to me that in future I may spend myself for your 
souls! Behold, 'I call God to witness upon my soul' 
* that I lie not ' ; neither that you may have occasion, nor 
because I hope for honor from any man. Sufficient to me 
is honor which is not belied. But I see that now ' I am 
exalted by the Lord above measure ' in the present age ; 
and I was not worthy nor deserving that he should aid 
me in this, since I know that poverty and calamity suit 
me better than riches and luxuries. But Christ the Lord 
was poor for us. 

" But I, poor and miserable, even if I wished for riches, 
yet have them not, * neither do I judge my own self,' be- 
cause I daily expect either murder, or to be circumvented, 
or to be reduced to slavery, or mishap of some kind. But 
I ' fear none of these things ' on account of the promises 
of the heavens ; but I have cast myself into the hands of 
the omnipotent God, who rules everywhere ; as saith the 
prophet, 'Cast thy thought on the Lord, and he will sus- 
tain thee.' 

" 24. Behold now, I commend my soul to my most faith- 
ful God, for whom I discharge an embassage in my ignoble 
condition, because indeed he does not accept the person, 
and he chose me to this office that I might be one of the 
least of his ministers. But * what shall I render him for 



260 THE STORY OF ST. PATRICK. 

all the things he hath rendered to me ? But what shall I 
say, or what shall I promise to my Lord ? Because I had 
no power unless he had given it to me, but he searches the 
heart and reins ; because I desire enough and too much, 
and am prepared that he should give me " to drink of his 
cup," as he has granted to others that love him. Where- 
fore may it never happen to me of my Lord, to lose his 
people whom he has gained in the utmost parts of the 
earth.' I pray God that he may give me perseverance, 
and count me worthy to render myself a faithful witness 
to him even till my departure, on account of my God. 
And if I have ever imitated anything good, on account of 
my God whom I love, I pray him to grant me that with 
proselytes and captives I may pour out my blood for his 
name's sake, even though I myself may even be deprived 
of burial, and my corpse most miserably be torn limb from 
limb by dogs or by wild beasts, or that the fowls of heaven 
should devour it; I believe most certainly that if this 
should happen to me I shall have gained both body and 
soul. Because, without any doubt, we shall rise in that 
day in the brightness of the sun, that is, in the glory of 
Jesus Christ our Redeemer ; as ' sons of the living God * 
and 'joint heirs with Christ,' and ' to be conformable to 
his image,' 'for of him and through him and in him we 
shall reign.' 

" 25. For that sun which we behold, at God's command 
rises daily for us — but it shall never reign, nor shall its 
splendor continue ; but all even that worship it, miserable 
beings, shall wretchedly come to punishment. But we 
who believe in and worship the true Sun, Jesus Christ, 



THE "CONFESSION" OF ST. PATRICK. 261 

who will never perish : neither shall he ' who does his will,' 
but shall continue forever, as Christ continues forever, 
who reigns with God the Father Almighty and with the 
Holy Spirit, before the ages, and now, and through all the 
ages of ages. Amen. 

" Behold, I will again and again declare briefly the words 
of my Confession ; I testify in truth and in joy of heart, 
before God and his holy angels, that I never had any 
reason except the gospel and its promises for ever re- 
turning to that people from whom I had formerly escaped 
with difficulty. 

" But I beg of those who bejieve and fear God, who ever 
shall deign or look into or receive this writing which Pat- 
rick, the sinner, unlearned indeed, has written in Ireland, 
that no one may ever say, if I have done or demonstrated 
anything according to the will of God, however little, that 
it was my ignorance which did it. But judge ye, and let 
it be most truly believed that it has been the gift of God. 
And this is my Confession before I die." 



CHAPTER XXXIII. 

THE SECOND OF PATRICK'S WRITINGS, CALLED THE HYMN OK 
" BREASTPLATE." 

This Hymn is a composition of considerable force and 
beauty, written in a time when paganism was almost su- 
preme in Ireland. It was the general belief of that day 
that heathen sorcerers had mysterious powers by which 
they could harm then* opponents ; and these reputed sor- 
cerers were gathered at Tara, a noted hill in County Meath, 
not many miles from Dublin. This Tara was the seat of 
the chief king of Ireland; there with the subkings was 
held the annual assembly ; and thither Patrick was moved 
to go and preach the gospel even at the risk of deadly 
peril. The expressions used in the Hymn correspond with 
the circumstances under which Patrick set out on his mis- 
sionary journey to Tara, to confront in its own stronghold 
the idolatry which was then rampant in the land. 

But while (many) writers attribute to Patrick the power 
of working greater miracles than were performed by any 
of the apostles of Christ, Patrick himself, according to the 
language of the Hymn, in anticipating the dangers that 
were before him, relied on no such powers, but only on the 
protecting hand of the God who has ever been a refuge 
and strength to his people. This Hymn partakes very 

262 



THE HYMN OR "BREASTPLATE." 263 

much of the spirit of the Forty-sixth Psalm, of which Lu- 
ther was accustomed to say to those around him in times 
of trouble and danger, " Come, let us sing the Forty-sixth 
Psalm." 

This Hymn of Patrick was originally written in a very 
ancient dialect of the Irish language, and is known by the 
name of "Lorica" or "Breastplate," because its recital 
was supposed by the superstitious to guard a traveler, like 
a breastplate, from spiritual foes. It has been set to 
music as a sacred cantata, and was performed for the first 
time in St. Patrick's Cathedral, Dublin, March 17, 1888. 

It consists of eleven stanzas of varying length. 

The Hijmn or " Breastplate^ 

1. 
" I bind myself to-day 

To a strong power, an invocation of the Trinity. 
I believe in a Threeness, with confession of a Oneness, 
in the Creator of Judgment. 

2. 

" I bind myself to-day 
To the power of the birth of Christ, with his baptism, 
To the power of the crucifixion, with his burial, 
To the power of his resurrection, with his ascension, 
To the power of his coming to the judgment of doom. 

3. 

" I bind myself to-day 

To the power of the ranks of cherubim, 

In the obedience of angels. 

In the service of the archangels. 

In the hope of resurrection unto reward, 

In the prayers of patriarchs, 

In the predictions of prophets. 



264 THE STOBY OF ST. PATRICK. 

In the preachings of apostles, 
In the faiths of confessors, 
In the purity of holy virgins. 
In the acts of righteous men. 

4. 

" I bind myself to-day 
To the power of Heaven, 
The light of sun. 
The brightness of moon. 
The splendor of fire. 
The speed of lightning. 
The swiftness of wind, 
The depths of the sea. 
The stability of the earth. 
The firmness of rocks. 

5. 

" I bind myself to-day 
To the power of Grod to guide me. 
The might of God to uphold me. 
The wisdom of God to teach me. 
The eye of God to watch over me. 
The ear of God to hear me, 
The word of God to speak for me. 
The hand of God to protect me. 
The way of God to lie before me. 
The shield of God to shelter me. 
The host of God to defend me. 

Against the snares of demons. 

Against the temptations of vices. 

Against the lusts of nature, 

Against every man who meditates injury to me, 

Whether far or near. 

Alone and in a multitude. 



" I summon to-day around me all these powers 

Against every hostile merciless power directed against 
my body and my soul ; 



THE HYMN OR " BREASTPLATE." 265 

Against the incantations of false prophets, 
Against the black laws of heathenism, 
Against the false laws of heretics, 
Against the deceit of idolatry. 

Against the spells of women and smiths and Druids, 
Against all knowledge which hath defiled man's body and 
soul. 

7. 
" Christ protect me to-day 
Against poison, against burning. 
Against drowning, against wound. 
That I may receive a multitude of rewards. 



" Christ with me, Christ before me, 

Christ behind me, Christ within me, , 

Christ beneath me, Christ above me, 
Christ at my right, Christ at my left, 
Christ in breadth, Christ in length, 
Christ in height. 

9. 

" Christ in the heart of every man who thinks of me, 
Christ in the mouth of every man who speaks to me, 
Christ in the eye of every man that sees me, 
Christ in the ear of every man that hears me. 

10. 

" I bind myself to-day 
To a strong power, an invocation of the Trinity. 
I believe in a Threeness, with confession of a Oneness, 
in the Creator of Judgment. 

11. 

" Salvation is the Lord's, 
Salvation is the Lord's, 
Salvation is Christ's. 
Let thy salvation, Lord, be ever with us." 



266 



THE STORY OF ST. PATRICK. 



The last stanza is an antiphony — a response divided 
into two parts, sung alternately by the choir and congre- 
gation — the most ancient form of church music. All the 
preceding stanzas of the Hymn are in Irish ; the last is in 
Latin and reads thus : 



Domini est salus, Domini est salus, Christi est salus. 
Salus tua, Domine, sit semper nobiscum. 



CHAPTER XXXIV. 

THE THIRD GENUINE WKITING OF ST. PATRICK, HIS EPISTLE 
TO COROTICUS. 

This letter was written in Latin to Coroticus, a barba- 
rous chieftain and pirate in Wales, who had made a descent 
on the shores of Ireland, slaying some of Patrick's con- 
verts and carrying others into captivity. It was prob- 
ably wi-itten about 475, when Patrick was an old man 
and had labored many years as a missionary. About 
twenty years ago a pillar was discovered in Wales with 
the name Coroticus inscribed upon it, the same Coroti- 
cus who was Patrick's correspondent. There is a rugged 
eloquence in his letter to this Welsh Nero, which comes 
home to the hearts of all who read the stirring and manly 
rebuke administered by the Irish apostle. 

The Epistle is a plain, frank arraignment of the great 
sin and crime of which Coroticus had been guilty in slay- 
ing the children of God and in perpetrating such enormi- 
ties upon those who had devoted themselves to Christ. 
Patrick contrasts the conduct of Coroticus with the con- 
duct of many of Patrick's converts who had sent money 
and gifts to purchase back those who had been taken cap- 
tive by barbarians in the northern and eastern part of 

267 



268 THE STORY OF ST. PATRICK. 

Gaul. Here is a paragraph from Patrick's Epistle on this 
point : 

" It is the custom to send holy and suitable men to the 
Franks and to the other nations, with so many thousands 
of solidi, to redeem baptized captives — you, Coroticus, so 
often slay them, and sell them to a foreign nation that 
knows not God! You surrender members of Christ as 
into a den of lions ! What hope have you in God ? or he 
who either agrees with you or who uses to you words of 
flattery ? God will judge." 

The Epistle to Coroticus. 

" 1. I, Patrick, a sinner, unlearned, declare indeed that I 
have been appointed a bishop in Ireland ; I most certainly 
believe that from God I have received what I am. I dwell 
thus among barbarians, a proselyte and an exile, on ac- 
count of the love of God. He is witness that it is so. Not 
that I desired to pour out anything fi*om my mouth so 
harsh and severe, but I am compelled, stirred up by zeal 
for God and for the truth of Christ, for the love of my 
neighbors and sons, for whom I have abandoned country 
and parents, and my soul, even unto death, if I be worthy 
of such honor. I have vowed to my God to teach the 
peoples, although I be despised by some. 

" "With my own hand I have written and composed these 
words, to be given and handed to the soldiers, to be sent 
to Coroticus — I do not say, to my fellow-citizens, and to 
the citizens of the Roman saints, but to the citizens of 
demons, on account of their own evil deeds, who by hostile 



PATRICE'S EPISTLE TO COEOTICUS. 269 

practice of barbarians live in death — companions of the 
Scots and apostate Picts, who stain themselves bloody 
with the blood of innocent Christians whom I have be- 
gotten without number to God, and have confirmed in 
Christ. 

" 2. On the day after that in which these Christians were 
anointed neophytes in white robes, while it, the anointing, 
was yet glistening on their foreheads, they were cruelly 
massacred and slaughtered with the sword by those above 
mentioned. And I sent a letter with a holy presbyter, 
whom I taught from his infancy, with other clergy, beg- 
ging them that they would restore to us some of the plun- 
der, or of the baptized captives whom they took ; but they 
laughed at them. Therefore I do not know what I should 
lament for the more, whether those who were slain, or 
those whom they captured, or those whom the devil has 
grievously ensnared with the everlasting pain of Gehenna, 
hell- fire, for they will be chained together with him ; for, 
indeed, ' he who commits sin is a slave,' and is termed ' a 
son of the devil." 

"3. Wherefore let every man fearing God know that 
they, the soldiers, are aliens from me, and from Christ my 
God, for whom I discharge an embassage — patricides, fra- 
tricides, 'ravening wolves' devouring the people of the 
Lord as the food of bread. As he says, the ungodly ' have 
dissipated thy law. Lord.' Since in these last times Ire- 
land has been most excellently and auspiciously planted 
and instructed by the favor of God. I do not usurp other 
men's labors, but I have part with those whom he hath 
called and predestined to preach the gospel amid no small 



270 T^^ STORY OF ST. PATRICK. 

persecutions, even to the end of the earth; although 
the enemy envies us, by the tyranny of Coroticus, who 
fears not Grod nor his priests whom he hath chosen, and 
committed to them that greatest, divine, subhme power, 
'Whom they bind upon earth, they are bound also in 
heaven.' 

" 4. I therefore earnestly beseech you who are holy and 
humble in heart not to flatter such persons, nor to take 
food or drink with them, nor to deem it right to take their 
alms, until they rigorously do penance with tears poured 
forth, and do make satisfaction to God, and liberate the 
servants of God, and the baptized handmaidens of Christ, 
for whom he was put to death and crucified. 

" * The Most High reprobates the gifts of the wicked. . . . 
He that offereth sacrifice of the goods of the poor is as 
one that sacrificeth the son in the presence of his father.' 
' The riches,' he says, ' that he will collect unjustly shall 
be vomited from his belly ; the angel of death shall drag 
him off, the fury of dragons shall assail him, the tongue 
of the adder shall slay him, the inextinguishable fire shall 
devour him. And therefore, woe unto those that fill them- 
selves with things which are not their own ; ' or ' what 
doth it profit a man, if he gain the whole world, and suffer 
the loss of his own soul ? ' 

"It were long to discuss texts one by one, or to run 
through the whole law to select testimonies concerning 
such cupidity. Avarice is a deadly sin : ' Thou shalt riot 
covet thy neighbor's goods.' A mui'derer cannot be with 
Christ. * Whosoever hateth his brother is termed a mur- 
derer,' or, 'He who loveth not his brother abideth in 



PATRICK'S EPISTLE TO COBOTICUS. 271 

death.' How much more guilty is he who has stained his 
hands with the blood of the sons of God — whom he lately 
acquired in the ends of the earth, by the exhortation of 
our littleness ! 

" 5. Was it indeed without God, or according to the flesh, 
that I came to Ireland! Who compelled me! I was 
bound by the Spirit not to see again any of my kindred. 
Do I not love pious compassion, because I act thus toward 
that nation which once took me captive and laid waste 
the servants and handmaidens of my father's house? I 
was a free man, according to the flesh ; I was born of a 
father who was a decurio. For I bartered my noble birth 
— I do not blush nor regret it — for the benefit of others. 
In fine, I am a servant in Christ, given over to a foreign 
nation, on account of that ineffable glory of that perennial 
life which is in Christ Jesus oui* Lord. And if my own 
friends do not acknowledge me — 'A prophet hath no 
honor in his own country.' 

" Perhaps they think we are not of the one sheepf old nor 
have the one God as Father. As he says, * He that is not 
with me is against me ; and he that gathereth not with me 
scattereth.' It is not fitting that 'one destroys, another 
builds.' ' I do not seek those things which are my own.' 

" 6. Not my gi-ace, but God, indeed, hath put this desire 
into my heart, that I should be one of the hunters or fish- 
ers whom of old God promised before in the last days. I 
am envied. What shall I do. Lord ! I am greatly despised. 
Behold, thy sheep are torn around me, and are plun- 
dered even by the above-mentioned robbers, by the order 
of Coroticus, with hostile mind. Far from the love of 



272 TS^ STORY OF ST. PATRICK. 

God is the betrayer of the Christians into the hands of 
the Scots and Piets. Eavening wolves have swallowed 
up the flock of the Lord, which everywhere in Ireland was 
increasing with the greatest diligence, and the sons of the 
Scots and the daughters of princes are monks and virgins 
of Christ in numbers I cannot enumerate. Wherefore the 
injury done to the righteous will not give thee pleasure 
here, nor will it ever give pleasure in the regions below. 

" 7. Which of the saints would not dread to be sportive 
or to enjoy a feast with such persons ? They have filled 
their houses with the spoil of the Christian dead. They 
live by rapine, they know not how to pity. Poison they 
drink, deadly food they hand to their friends and sons. 
As Eve did understand that she offered death to her hus- 
band, so are all those who do evil — they work out ever- 
lasting death and perpetual punishment. 

" It is the custom of the Roman and Gallic Christians to 
send holy and suitable men to the Franks and to the other 
nations, with so many thousands of solidi, to redeem bap- 
tized captives — ^you, Coroticus, so often slay them, and 
sell them to a foreign nation that knows not God ! You 
surrender members of Christ as into a den of wolves! 
What hope have you in God ? or he who either agrees with 
you or who uses to you words of flattery ? 

" 8. God will judge. For it is written, ' Not only they 
who do evil, but also they who consent thereto, are to be 
condemned.' So I know not what I can say, or what I can 
speak further, concerning the departed sons of God, whom 
the sword has touched beyond measure severely. For it 
is written, 'Weep with them that weep,' and again, 'If 



PATRICK'S EPISTLE TO COBOTICUS. 273 

one member suffers, all the members suffer along with it.* 
Wherefore the church laments and bewails her sons and 
daughters whom the sword has not yet slain, but who 
have been carried to distant parts, and exported into far- 
off lands, where sin manifestly is shamelessly stronger — 
there it impudently dwells and abounds. There free-born 
Christian men having been sold are reduced to bondage — 
bondage, too, of the most worthless, the vilest and apostate 
Picts ! 

" 9. Therefore with sadness and sorrow I will cry out, O 
my most beautiful and beloved brethren and sons whom I 
begot in Christ — I cannot count you — what shall I do for 
you ? I am not worthy before God or men to help ! The 
wickedness of the wicked has prevailed against us ! We 
are become as strangers. Perhaps they do not believe 
that we have partaken of one baptism, or that we have 
one God as Father. To them it is a disgrace that we have 
been born in Ireland, as he says, * Have ye not one God — 
why have ye forsaken each his neighbor ? ' 

" Therefore I grieve for you, I do grieve, my most beloved 
ones. But again, I rejoice within myself, I have not la- 
bored in vain, and my pilgrimage has not been in vain, 
although a crime so horrid and unspeakable has happened. 
Thanks be to God, baptized believers, ye have passed from 
this world to paradise ! I see you have begun to migrate 
where there shall be no night, nor grief, nor death any 
more, but * ye shall exult as calves let loose from their 
bonds, and ye shall tread down the wicked, and they shall 
be ashes under your feet.' 

" 10. Ye, therefore, shall reign with the apostles and pro- 



274 ^^^ STOEY OF ST. PATRICK. 

phets and martyrs, and obtain the eternal kingdom, as 
He himself testifies, saying: 'They shall come from the 
east and the west, and shall sit down with Abraham, and 
Isaac, and Jacob, in the kingdom of heaven.' * Without 
are dogs, and sorcerers, and murderers, and liars, and per- 
jurers.' 'Their part is in the lake of eternal fire.' Not 
without reason does the Apostle say : ' Where the just will 
scarcely be saved, where shall the sinner, and the impious, 
and the transgressor of the law find himself ? ' But where 
will Coroticus, with his most wicked rebels against Chi'ist 
— where shall they see themselves ? When baptized women 
are distributed as rewards on account of a wretched tem- 
poral kingdom, which indeed in a moment shall pass away 
like clouds or smoke which is dispersed everywhere by 
the wind! So sinners and the fraudulent shall perish 
from the face of the Lord, but the just shall feast with 
great confidence with Christ ; they shall judge the nations, 
and shall rule over wicked kings forever and ever. Amen. 
" 11. I testify before God and his angels that it shall be 
so, as he has intimated to my ignorance. They are not 
my words, but those of God and of the apostles and pro- 
phets, which I have set forth in Latin — for they have 
never lied. 'He that believeth shall be saved; but he 
that believeth not shall be condemned.' 'God hath 
spoken.' I entreat earnestly whosoever is a servant of 
God, that he may be prompt to be the bearer of this letter ; 
that it be in no way abstracted by any one, but far rather 
that it be read before all the people, and in the presence of 
Coroticus himself: to the end that, if God should inspire 
them, that they may at some time return to God, or even 



PATRICK'S EPISTLE TO COROTICUS. 275 

though late may repent of what they have done so impi- 
ously — murderers of brethren in the Lord — and may libe- 
rate the baptized captives whom they have taken before, so 
that they may deserve to live unto God, and may be made 
whole here and in eternity. Peace be to the Father, and 
the Son, and the Holy Ghost. Amen." 



CHAPTER XXXV. 

INDEX OF BIBLICAL TEXTS QUOTED BY ST. PATEICK OK EE- 
FEKEED TO IN HIS WEITINGS. 



Genesis xxviii. 20. 
Exodus XX. 13, 17. 
Leviticus xxiv. 16. 
Deut. xxxiii. 27. 

1 Samuel xii. 13. 

2 Samuel vii. 18. 
2 Samuel vii. 28. 
2 Samuel xii. 3. 
2 Kings vi. 17. 

2 Kings vii. 8. 
2 Chron. xxix. 10. 
Job XX. 15, 16. 
Psalms iii. 8. 
Psalms V. 6. 
Psalms vii. 9. 
Psalms xiv. 14. 
Psalms xviii. 12. 
Psalms xxxiv. 7. 
Psalms xxxix. 4. 
Psalms 1. 15. 
Psalms Iv. 22. 
Psalms lix. 8. 
Psalms Ix. 6. 
Psalms Ixv. 3. 
Psalms Ixix. 8. 
Psalms civ. 4. 
Psalms civ. 5. 
Psalms cvii. 25. 
Psalms cxvi. 12. 



Psalms cxix. 26. 
Psalms cxlviii. 1. 
Psalms cxlviii. 3. 
Psalms cxlviii. 7, 8. 
Proverbs x. 1. 
Proverbs xv. 20. 
Proverbs xvii. 17. 
Proverbs xviii. 5. 
Isaiah xxv. 9. 
Isaiah xxx. 18. 
Isaiah xxxii. 4. 
Isaiah xlv. 7. 
Isaiah xlix. 6. 
Isaiah xlix. 6. 
Isaiah Ixi. 2. 
Jeremiah xi. 20. 
Jeremiah xvi. 16. 
Jeremiah xvi. 19. 
Hosea i. 9, 10. 
Joel ii. 28, 29. 
Amos iii. 6. 
Habakkuk ii. 6. 
Malachi ii. 7. 
Malachi ii. 10. 
Malachi iv. 6. 
Tobit xii. 7. 
Wisdom i. 11. 
Ecclus. iv. 29. 
Ecclus. vii. 15. 



Eccl. xxxiv. 23, 24. 
Ecclus. xxxiv. 28. 
Matt. iii. 12. 
Matt. iv. 19. 
Matt. V. 26. 
Matt. viii. 11. 
Matt. X. 20. 
Matt. xii. 36. 
Matt. xiii. 30. 
Matt. xvi. 26. 
Matt, xviii. 18. 
Matt. XX. 22, 23. 
Matt. xxiv. 14. 
Matt, xxvii. 45. 
Matt, xxviii. 19, 20. 
Mark xv. 34. 
Mark xvi. 15, 16. 
Mark xvi. 28. 
John V. 21. 
John V. 44. 
John viii. 14. 
John viii. 20. 
John viii. 34. 
John viii. 44. 
John XX. 15, 16. 
John XX. 23. 
Acts ii. 17, 18. 
Acts vii. 53, 60. 
Acts X. 42. 



INDEX OF BIBLICAL TEXTS. 



277 



Acts xiii. 8. 
Acts xiii. 47. 
Acts XV. 28. 
Acts xviii. 6. 
Acts XX. 22. 
Acts XX. 23. 
Acts XX. 29. 
Acts xxviii. 22,23. 
Romans i. 9. 
Romans i. 32. 
Romans ii. 16. 
Romans ii. 24. 
Romans v. 21. 
Romans vii. 24. 
Romans viii. 7. 
Romans viii. 11. 
Romans viii. 17. 
Romans viii. 26. 
Romans viii. 29. 
Romans viii. 34. 
Romans ix. 25, 26. 
Romans xi. 36. 
Romans xii. 1. 
Romans xii. 3. 
Romans xii. 25. 
Romans xiii. 9. 
Romans xv. 19. 
1 Cor. i. 26. 



1 Cor. iv. 3. 
1 Cor. xii. 26. 

1 Cor. XV. 10. 

2 Cor. i. 15-17. 
2 Cor. i. 23. 

2 Cor. iii. 3. 
2 Cor. viii. 9. 
2 Cor. X. 15. 
2 Cor. xii. 7. 
2 Cor. xii. 9. 
2 Cor. xii. 14. 
2 Cor. xii. 20. 
Galatians i. 20. 
Galatians ii. 2. 
Galatians ii. 6. 
Galatians iv. 11. 
Eph. ii. 21, 22. 
Eph. iii. 18, 19. 
Eph. iv. 5, 6. 
Eph. V. 10-17. 
Phil. ii. 9, 11. 
Colossians i. 16. 
Colossians iii. 16. 
1 Thess. ii. 10. 

1 Thess. V. 17, 18. 

2 Thess. ii. 16. 

1 Timothy v. 21. 

2 Timothy iv. 8. 



2 Timothy iv. 18. 
Titus iii. 6. 
Hebrews i. 14. 
Hebrews x. 23. 
James iv. 15. 
1 Peter i. 12. 
1 Peter ii. 5. 
1 Peter ii. 25. 
1 Peter iv. 11. 
1 Peter iv. 18. 
1 Peter iv. 19. 
1 Peter viii. 18. 
1 John ii. 1. 
1 John ii. 17. 
1 John iii. 14. 
1 John iii. 15. 
1 John iii. 16. 
Jude 10. 
Jude 20. 
Rev. ii. 10. 
Rev. iv. 25. 
Rev. vii. 10. 
Rev. xiv. 4. 
Rev. xxi. 4. 
Rev. xxi. 8. 
Rev. xxii. 9. 
Rev. xxii. 15. 



CHAPTER XXXVI. 

THE DOUBTFUL REMAINS OF PATEICK. 

I. Sayings of Patrick. 

"I had the fear of God as the guide of my journey 
through the Gauls and Italy, even in the islands which 
are in the Tyrrhenian Sea." 

" From the world ye have passed on to paradise." 

" Thanks be to God ! " 

"The chui'ch of the Scots, nay, even of the Romans, 
(chant) as Christians ; so, that ye may be Romans, (chant) 
as it ought to be chanted with you, at every hour of prayer, 
that praiseworthy sentence, * Lord have mercy upon us ! ' 
* Christ have mercy upon us ! ' " 

" Let every church that follows me chant, ' Lord have 
mercy upon us ! ' * Christ have mercy upon us ! ' ' Thanks 
be to God!'" 

//. Proverbs of Patrick, 

1. " Patrick says : ' It is better for us to admonish the 
negligent, that crimes may not abound, than to blame the 
things that have been done.' Solomon says : * It is better 
to reprove than to be angry.' " 

2. " Patrick says : * Judges of the church ought not to 
have the fear of man, but the fear of God, because the 
fear of God is the beginning of wisdom.'" (Pro v. i. 7.) 

278 



THE DOUBTFUL EEMAIXS OF PATBICK. 279 

3. " Judges of the church ought not to have the wisdom 
of this world, for ' the wisdom of this world is foolishness 
with God,' hut to have ' the wisdom of God.' " (1 Cor. i. 21 ; 
iii. 19.) 

4. " Judges of the church ought not to take gifts, be- 
cause 'gifts blind the eyes of the wise and change the 
words of the just.' " 

5. " Judges of the church ought not to respect a person 
in judgment, * for there is no respect of persons with God.' " 
(Rom. ii. 11.) 

6. "Judges of the church ought not to have worldly 
wisdom, but divine examples (before them), for it does 
not become the servant of God to be crafty or cunning." 

7. " Judges of the church ought not to be so swift in 
judgment until they know how too true it may be which 
is written, * Do not desire quickly to be a judge.' " 

8. " Judges of the church ought not to be voluble." 

9. " Judges of the church ought not to tell a lie, for a 
lie is a gi'eat crime." 

10. " Judges of the church ought * to judge just judg- 
ment,' * for with whatever judgment they shall judge, it 
shall be judged to them.' " 

11. " Patrick says : 'Look into the examples of the elders, 
where you will find no guile.' " 

12. " Patrick says : ' Judges who do not judge rightly the 
judgments of the church are not judges, but falsifiers.'" 

III. The Story of Patrick and the Boy al Daughters. 

But thence went the holy Patrick to the spring which 
is caUed Clebach, on the sides of Crochan, toward the ris- 



280 ^^^ STOBY OF ST. PATRICK. 

ing of the sun, before the rising of the sun, and they sat 
beside the spring. And behold, two daughters of Loe- 
gaire, Ethne the fair and Fedehn the ruddy, came to the 
spring in the morning, after the custom of women, to wash, 
and they found a holy synod of bishops with Patrick by 
the spring. And they did not know from whence they 
were, or of what shape, or of what people, or of what 
region. But they thought that they were men of the side, 
or of the terrestrial gods, or an apparition. And the 
daughters said to them : " Whence are ye, and whence 
have ye come ? " 

And Patrick said to them: "It were better that you 
would confess our true God than to inquire about oui* 
race." 

The first daughter said : " Who is God I And where is 
God? And of what is God? And where is his dwelling- 
place ? Has your God sons and daughters, gold and silver ? 
Is he ever-living? Is he beautiful ? Have many fostered 
his Son ? Are his daughters dear and beautiful to the men 
of the world ? Is he in heaven or on earth ? In the sea ? 
In the rivers ? In the mountains ? In the valleys ? Tell 
us, how is he seen ? How is he loved ? How is he found ? 
Is he in youth, or in age I " 

But holy Patrick, full of the Holy Spirit, answering, 
said: 

" Our God is the God of all men, the God of heaven and 
earth, of the sea and of the rivers ; the God of the sun and 
of the moon, of all the stars ; the God of the lofty moun- 
tains and of the lowly valleys ; the God over heaven, and 
in heaven, and under heaven. He has his dwelling toward 



THE DOUBTFUL REMAINS OF PATRICK. 281 

heaven and earth, and the sea, and all things that are in 
them. He inspires all things. He gives life to all things. 
He surpasses all things. He supports all things. He kin- 
dles the light of the sun ; he strengthens the light of the 
moon at night for watches ; and he made springs in the 
arid land, and dry islands in the sea; and the stars he 
placed to minister to the greater lights. He has a Son 
coeternal with himself and Hke unto himself. The Son is 
not younger than the Father, nor is the Father older than 
the Son. The Father, Son, and the Holy Spirit are not 
separated. I truly desire to unite you to the Heavenly 
King since ye are daughters of an earthly king. Believe 
(on him)." 

And the daughters said, as if with one mouth and heart : 

"How can we beheve on the Heavenly King? Teach 
us most diligently, so that we may see him face to face. 
Point out to us, and we will do whatsoever thou shalt say 
to us." 

And Patrick said : " Do you believe that the sin of your 
father and mother is taken away by baptism ! " 

They repHed : " We do beheve it." 

Patrick. " Do you believe there is repentance after sin I " 

Daughters. " We do believe it." 

Patrick. " Do you beheve there is a life after death I Do 
you believe in the resurrection on the day of judgment!" 

Daughters. " We do believe it." 

Patrick. " Do you believe in the unity of the church? " 

Daughters. " We do believe it." 

And they were baptized, and (Patrick placed) a white 
garment on their heads. 



282 ^^^' STORY OF ST. PATRICK. 

And they begged to see the face of Christ. 

And the saint said to them: "Unless you shall have 
tasted death, you cannot see the face of Christ, and unless 
you shall receive the sacrifice." 

And they replied : " Give to us the sacrifice, that we may 
see the Son our Spouse." 

And they received the Eucharist of God, and they slept 
in death. And they placed them in a bed covered with 
one mantle, and their friends made a wailing and a great 
lamentation. . . . And the days of the wailing for the 
daughters of the king were ended, and they buried them 
by the spring Clebach ; and they made a round ditch in the 
likeness of a grave, because so the Scottic men and Gen- 
tiles used to do ; but with us it is called relic, that is, the 
remains and/ewr^ 

IV. Patrick^ s Vision of the Future of Ireland. 

And the man of God was anxiously desiring and ear- 
nestly praying that he might be certified of the present and 
future state of Hibernia, to the end that he might know 
with what devotion of faith he was burning, and also the 
value of his labor in the sight of God. Then the Lord 
heard the desire of his heart and manifested that which 
he sought for unto him by an evident revelation. • 

For while he was engaged in prayer and the heart of his 
mind was opened, he beheld the whole island as it were a 
flaming fire ascending unto heaven, and he heard the angel 
of God saying unto him : " Such at this time is Hibernia 
in the- sight of the Lord." 



THE DOUBTFUL REMAINS OF PATRICK. 283 

And after a little space he beheld in all parts of the island 
conelike mountains of fire stretching unto the skies. And 
again, after a little space, he beheld as it were candlesticks 
burning, and after a while darkness intervened, and then 
he beheld scanty lights, and at length he beheld coals lying 
hidden here and there, as reduced unto ashes, yet appear- 
ing still burning. 

And the angel added : " What thou seest here shown in 
different states are the Irish nations." Then the saint, 
weeping exceedingly, repeated often the words of the 
Psalmist, saying : " Will God cast off forever, and will he 
be no more entreated ? Shall this mercy come to an end 
from generation to generation ? Shall Grod forget to be 
merciful, and shut up his mercy in his displeasure ? " 

And the angel said: "Look toward the northern side, 
and on the right hand of an height shalt thou behold the 
darkness dispersed from the face of the light which thence- 
forth will arise." 

Then the saint raised his eyes, and behold, he at first 
saw a small light arising in Ulidia, the which struggled a 
long time with the darkness, and at length dispersed it and 
illumined with its rays the whole island. Nor ceased the 
light to increase and to prevail even until it had restored 
to its former fiery state all Hibernia. 

Then was the heart of St. Patrick filled with joy and his 
tongue with exultation, giving thanks for all these things 
which had been shown unto him by grace. And he under- 
stood, in the greatness of this fiery ardor of the Christian 
faith, the devotion and the zeal for religion wherewith 
those islanders burned. 



CHAPTER XXXVII. 

MIKACLES AND LEGENDS. 

The following are some of the miracles attributed to 
St. Patrick, as having been wrought by him, and some 
of the legends that several writers have recorded concern- 
ing him. These are in addition to the few we have given 
in " The Story of St. Patrick." 

Lives of Patrick written in the fourth, fifth, and sixth 
centuries after Patrick's death abound in the recital of 
miracles wrought by Patrick, but there is not the slight- 
est reference in his own writings to any miracles wrought 
by him. 

For example, it is recorded, in notes on Patrick's life 
written about three hundred years after his death, when 
Patrick was contending with the magicians of King Loe- 
gaire (or Leary) at Tara, that he raised Daire's horse 
to life, after dying because of his trespass on the ground 
given by Daire to Patrick at Armagh for religious pur- 
poses; that a dead man in his grave spoke to Patrick; 
that an angel appeared to Patrick as to Moses in the 
burning bush ; that when water flooded his mother's floor, 
fire di'opped from his fingers and every drop of water was 
dried up ; that when his mother wanted some firewood the 
boy Patrick brought ice in his arms and kindled a rous- 
ing fire with it ; that his sister Lupita fell and bruised her 
forehead, and Patrick healed the wound in an instant; 
that when Patrick was herding his father's sheep a woK 
came and stole one of the finest lambs : his father reproved 
Patrick, who prayed all night, and lo ! in the morning the 
roguish wolf brings back the lamb, lays it unhurt at Pat- 

284 



MIRACLES AND LEGENDS. 285 

rick's feet, and then flees to the wood ; that Patrick changed 
butter into honey and passed through shut doors; that 
when the cruel lord of Dunbriton ordered Patrick's aunt 
to do the slavish job of cleaning out his fortress and sta- 
bles, Patrick, though only a lad, came forward like a man, 
and by miracle made such a riddance of all trash that none 
was ever found afterward in the whole establishment ; that 
when he had his head shorn, and the tonsure marked him 
as one of the lower clergy, he grew wise in church disci- 
pline and learned to convert flesh into fish. When he asked 
to dwell in a solitary cave with three other Patricks, they 
told him that he could not unless he would draw water from 
a certain fountain that was guarded by a very savage wild 
beast. He agrees to draw the water, goes to the fountain, 
the ravenous beast sees him, gives signs of great joy, and 
becomes quite tame and gentle. Patrick draws the water 
and returns with a blessing. That he was offered a staff as 
a precious relic, which had the power of preserving in all 
the freshness of youth those who sacredly kept it ; he re- 
fused taking it unless he should receive it from the Lord 
himself, and three days afterward the Lord gave it to him 
to qualify for the conversion of Ireland. 

He then visited Rome, was ordained a bishop by the 
pope, given the name of Patrick, and sent on his great 
mission, on which he soon started with a fair supply of 
relics, which, some of his biographers will have it, Patrick 
filched from the pope. Three choirs then sang praises — 
one in heaven, another in Rome, and a third in the wood 
of Erin, where the childi-en were still calling for the saint 
to come and bless them. 



286 ^^^ STORY OF ST. PATRICK. 

That on one occasion when his horses were lost, St. 
Patrick raised up his hand, his five fingers illumined the 
whole plain as if they were five lamps, and the horses were 
found at once ; that a goat bleated out of the stomachs of 
men who had eaten it up, and, according to a later embel- 
lishment, came alive out of their mouths ; that when a 
tooth fell out of St. Patrick's head the tooth shone in the 
ford like the sun ; while, on another occasion, Coroticus, 
the king of the Britons, was changed into a fox. 

The " Holy Stone " of Ireland is the name given to a 
famous stone possessed at Ardmore in County Waterford, 
Ireland. The legend asserts that this stone floated over 
the ocean from Rome to St. Patrick, bringing to him his 
sacred vestments, a bell for his church, and a lighted can- 
dle for the Mass. It is now held sacred to the memory of 
the saint. It is upon the sea-shore, is a large stone weigh- 
ing perhaps some four or five tons, and is much visited 
by pilgrims. At low tide, when, only, the lower part of the 
stone can be seen, these visitors go round it several times 
on their knees, and finally, lying flat, creep through a hol- 
low of sand that has been made under it. 



IRELAND: THE IRISH 

THEIR CHRISTIANITY, INSTITUTIONS, MISSIONS 
MISSION FIELDS AND LEARNING 

FROM THE EARLIEST TIMES 

Mltb an HppenMy 

BY 

JOHN BORLAND FINLAY, Ph. d, LL. d., d. c. L. 

F. R, G. S., FELLOW OF THE IMPERLA.L INSTITUTE, ETC., ETC. 



IS 



BOSTON, MASS. 
W. L. RICHARDSON COMPANY, 73 Hanover Street 

NEW-YORK 

WILBUR B. KETCHAM, 2 Cooper Union 

1895 



DEDICATED 
TO HIS BELOVED DAUGHTER, 

MRS. p. R. E. E. LINTON, 

WITH THE MOST AFFECTIONATE REGARDS OF HER FATHER, 

THE AUTHOR. 



New York, January, 1895. 



PREFACE. 



Few read, it is commonly reported, a preface to a book. 
Acting on this report, we shall not add unnecessarily to 
our pages, nor waste our vitality on what might only be 
another specimen of "love's labor lost." But it may be 
useful to those who are likely to bestow a passing glance 
on this preface to intimate that the author has given in- 
disputable proof in the following pages of the insidious- 
ness of error at every stage of the church's history, of the 
cunning with which errorists push their unholy schemes, 
of the brazenness by which their proceedings are often 
characterized, and of the cruelty they perpetrate on their 
fellow-men under the garb of religion and with the pre- 
tense that they are doing God service. It has been shown 
beyond all successful contradiction that the plausibleness, 
subtlety, and effrontery of the " old serpent " when seek- 
ing to tempt Eve from the path of rectitude in Paradise 
have been called to the aid of those who, under the cloak 
of friendship and religion, have throughout the church's 
history sought to lead men astray from the " old paths " 



^ PEE FACE. 



and from " the simplicity that is in Christ." The author 
has therefore sought, by setting in array the facts of his- 
tory, to demonstrate that Hght and truth can only he 
found in " the oracles of God," and that " man's inhuman- 
ity to man has made countless ages mourn." This word 
to the wise reader may be sufficient. 



COISTTEI^TS. 



I.— FIRST PERIOD. 

PAGE 

The Introduction, including : 
A historical sketch from the earliest known times until the advent of 

Christ 1-6 

The calling and commission of the apostles 7 

The first Christian church at Jerusalem 12 

Apostolical succession 13 

Paul, Barnabas, and others as missionaries 13 

Persecution of the church abolished by Constantino and Liciuius 14 

Sunday made a day of rest throughout the Roman empire 15 

The church modeled after the Roman empire by Constantine 15 

Constantine assumes to be head of the Church 16 

Christianity in Britain IT 

Education in Britain 20 

The authority of the sacred Scriptures according to the Fathers : 

1. Ireufeus of Lyons A.D. 170 22 

2. Clement of Alexandria " 200 22 

200 22 

220 23 

230 23 

248 23 

325 24 

326 24 

370 24 

375 24 

390 25 



3. 


Tertullian 


4. 


Hippolytus 


5. 


Origen 


6. 


Cyprian of Carthage 


7. 


Cyril of Jerusalem 


8. 


Athanasius 


9. 


Basil of Caesarea 


10. 


Jerome 


11. 


Theophilus 



Viii CONTENTS. 

PAGE 

12. Augustine of Hippo a.d. 400 25 

13. Chrysostom " 400 25 

14. Cyril of Alexandria " 412 26 

T/te Canons of the folloicing Councils as to Ordination, Posture in Worship, 
Order, Marriage, etc. 

1. The fii-st General Council at Nice in a.d. 325 27 

2. The second 

3. The third 

4. The fourth 

5. The fifth 

6. The sixth 



Constantinople " 381 28 

Ephesus " 431 29 

Chaleedon " 451 31 

Constantinople " 553 32 

" " 681 32 

The Quinni Sextum General Council at Constantinople in a.d. 692 33 

The fourth Council of Toledo in a.d. 663 33 

The Council at Eome in A.D. 721 33 



II. — SECOND PERIOD: prom the earliest times to a.d. 543. 

Ireland's Ancient Inhabitants 34 

The kings of Ireland 36 

Description by Strabo, Julius Caesar, and Tacitus 39 

The Irish called Scots and their raids on Britain 43 

Their capture and enslavement of Succathus Magonius 43 

Patrick's birth, bondage, escape, and studies 46 

Patrick in Ireland 47 

Patrick's biblical teachings 48 

Patrick's conversion and creed 49 

Patrick's commission 51 

Patrick's writings 52 

Patrick's Hymn at Tara 53 

Patrick's Confession 56 

Patrick's Epistle to Coroticus 68 

Hymn of Patrick No. 2, in praise of St. Patrick, composed in a.d. 448. 74 

Genuine documents of the times of Patrick 77 

The " Senehus Mor," or code of Irish law 7:S 

The "Nofis," "Cain Patrick," or new Brehon Law SU 



co^TI:xTs. 



IX 



PAGE 

The genuine observances of the ancient Irish church 81 

Marriage of the Irish clergy, monks, and nuns 82 

The sacraments and public worship 85 

The hymn sung at the partaking of the Lord's Supper 87 

Observance of the Lord's Day 88 

Government of the Irish church 88 

Patrick's death and burial 90 

Contcnqwrary Missions to the Picts and Inhabitants of Strathdyde. 

Niunian 92 

Palladius 94 

Servanus, Tiernan, and Kentigern, or St. Mungo 95 

Brigid, the alleged Irish bishop 96 



III.— THIRD PERIOD : from a.d. 543 to a.d. 599. 

Monastic Institutions 98 

Education pursued in the monasteries 100 

IV.— FOURTH PERIOD : FROM A.D. 599 to a.D. 685, 

Missions and Mission Fields. — Columbcille, Columbanus, St. Gall, 
.lEden, Colman, and others to the Picts, Anglo-Saxons, Germans, 
Gauls, Swiss, Lombards, and Italians. Most of. the Picts and of the 
peoples of Northumbria, Mercia, and other Saxon kingdoms were con- 
verted by the monks of lona, Melrose, Lindisf arne, and Whitby, which 
were Scottish monasteries 109 

v.— FIFTH PERIOD: from a.d. 597 to a.d. 795. 

1. Arrival of the Roman missionaries, Augustine and his forty monks, 

among the Anglo-Saxons of Kent 118 

2. Introduction of a different mode of observing Easter and the tonsure 118 

3. Controversies with the Britons, Scots, and Irish about Easter and the 

tonsure 122 

4. Slaughter of 1200 British monks at Bangor in Wales 122 



X CONTENTS. 

PAGE 

5. Efforts of the Romanists to convert the Britons, Scots, and Irish to 
their views about Easter and the tonsure 125 

6. lona, Lindisfarne, Melrose, and Whitby threatened 126 

7. Colman's famous defense of the faith of lona 129 

8. The property of Whitby, Lindisfarne, Melrose, and lona forcibly 

taken from the Scots by the kings of Noi-thumbria and the Picts, 

and given to the Romanists 129 

9. Poems denouncing the Romanist priests, written about a.d. 733 131 

10. Prince Aldfrid's itinerary throughout Ireland 132 

11. King Egfrid's invasion of Ireland and his massacres and captures of 

the people 135 

12. Ireland : the cradle of European learning 136 

13. Eminent and distinguished Irishmen at home and abroad between the 

fifth and twelfth centuries 142 

14. Ancient commentaries on the sacred Scriptures by eminent Irishmen. 146 

Testimony in hchalf of IrelaiuVs ancient learning hij 

15. Edmund Spenser 148 

16. Cambden 148 

17. Dr. Samuel Johnson 148 

18. Lord Lyttleton 148 

19. The Venerable Bede 148 

20. Sir James Ware 149 

21. Mor^ri 149 

22. Sir James Mackintosh 149 

23. Thierry 149 

24. Cardinal Newman 150 

25. "Celtic Records " 150 



VI.— SIXTH PERIOD: from a.d. 795 TO a.d. 1014. 

1. Causes which led to the decline and surrender of Ireland's ancient 

chui'ch and kingdom to foreigners 151 

2. Invasion of the Danes and their destruction of the Irish schools, libra- 

ries, and churches 152 

3. Dispersion, as a consequence, of Irish scholars abroad 152 

4. Battle of Clontarf and murder of the Irish king 154 



CONTENTS. xi 

VII.— SEVENTH PERIOD: from a.d. 1014 to a.d. 1152. 

PAGE 

1. Conspiracies and combinations to introduce Romanism into Ireland. . 157 

2. The first Roman Catholic bishop, called Patrick, was consecrated for 

Dublin 157 

3. The second, named Malehus, was consecrated for Waterf ord 157 

4. The third was consecrated for Dublin, the fourth was consecrated for 

Limerick ; by them the Roman Catholic liturgy was first introduced 
into Ireland 157 

5. King Mui-tongh O'Brien, at the solicitation of Anselm, Archbishop of 

Canterbury, convened a Council at Rathbresnick, in a.d. 1110, for 
reforming the Irish church 157 

6. There were then 700 bishops and 3000 presbyters in the Irish church, 

but only 58 bishops and 317 presbyters attended that council 158 

7. There were none in attendance from the northern half of Ireland 158 

8. By that council the whole of the 700 bishops were reduced to 2 arch- 

bishops and 23 bishops, who were bitterly denounced by the others 

as well as the people 158 

9. In A.D. 1152 Cardinal Paparo brought the first four palls from Rome 

to the Council of Kells, and created 4 archbishops and 22 bishops. 
None from the north attended that council 159 

10. Great opposition was made to that council's acts for centuries after- 

ward in Ireland 159 

11. That council marked the beginning of the Roman Catholic Church in 

Ireland 159 



Vin.— EIGHTH PERIOD: from a.d. 1152 to a.d. 1175. 

1. Pope Adrian's bull granting Ireland to Henry II., king of England 161 

165 

162 



2. Confirmed by Pope Alexander III 

3. The pope's canon law 

4. Bishop Doyle's estimate of those Irish prelates who thus sold their 

country 1^^ 

5. Proofs of the authenticity and genuineness of the pope's bulls 164 

6. In a.d. 1171 the Council of Cashel swore allegiance to Henry II., king 

of England 165 



Xii CONTENTS. 

PAGE 

7. Ireland's submission to England was through the popes of Rome and 

the Eoman Catholic bishops of Ireland 166 

8. Henry II. visits Ii-eland and receives the submission of its clergy and 

people 164 

9. Formation of the kingdom of Scotland 166 



IX.— NINTH PERIOD: from a.d. 1175 to a.d. 1564. 

1. Ireland under Rome and England 171 

2. Six Irish bishops attended the Third Lateran Council 171 

3. Petty jealousies and strifes 171 

4. Supposed finding of the bodies of St. Patrick, Columbcille, and Brigid 

at Downpatrick 171 

5. Festival appointed in honor of St. Patrick 172 

6. Three Irish bishops attended the Fourth Lateran Council 172 

7. Archbishop of Armagh has a vision that Patrick's body is at Saal and 

not at Downpatrick 172 

8. The regulations made at the Council of Kells in a.d. 1152 were still 

dead letters in Meath and other parts of the north in a.d. 1335 .... 172 

9. Irish bishops were in attendance at the Councils of Constance and 

Trent, and took distinguished positions thereat for their superior 
learning and ability 173 



X.— TENTH PERIOD: from a.d. 1564 to a.d. 1894. 

1. The Reformation and Henry VIII 174 

2. Edward VI. and the two prayer-books 174 

3. Mary and the burning of the martyrs 1 75 

4. Elizabeth and her bishops 175 

5. Elizabeth excommunicated by the pope 176 

6. Pope Gregory's son made king of Ireland by the pope 176 

7. Stukely and O'Neill of Tyrone and the Spanish Armada 176 

8. The defeat of O'Neill and the Plantations of Ulster 177 

9. The massacre of the Protestants 178 

10. Cromwell in Ireland 181 

11. Battles of the Boyne and Aughrim 182 



CONTENTS. xiii 

PAGE 

12. Emigration 183 

13. American Independence at Mecklenburg and Philadelphia 183 

14. Irish Protestants — how they acted in that emergency 184 

15. Union of the three kingdoms 185 

16. Disestablishment of the National Church 186 

17. Present religious and educational condition of Ii'eland 186 

18. Present condition of England 187-191 

19. Present condition of Wales 192 

20. Present condition of Scotland 193 



THE APPENDIX. 
Containing : 

1. The orthodox Greek Church and creed 197 

2. The Armenian, Syriac, Coptic, and Abyssinian churches 200 

3. The Roman Catholic Church and creed 201 

4. The obligations of all priests, bishops, and Jesuits to the pope of 

Rome 204 

5. Was Peter ever in Rome ? 211 

6. Was the cross a Christian or a Pagan invention? 218 

7. Wherein do Buddhism and Romanism agree ? 225 

8. Innovations : when and by whom introduced into the Roman Catholic 

Church? 229 

9. Was the ancient Irish Church in the time of St. Patrick in any man- 

ner, way, or form under the jurisdiction of the pope of Rome, or 
connected with the Roman Catholic Church? 233 

10. Statistics of the religious beliefs of the world 235 

11. Statistics of the Sabbath-schools throughout the world 236 

12. Statistics of Presbyterianism throughout the world 237 

13. Statistics of the religious denominations in the United States 238 

14. Chi'onological events 240 

15. The Shamrock 263 



IMLAro: THE IRISH, THEIR CHRISTIAMTY, 
INSTITUTIONS, AND LEARNING. 



I.— THE FIRST PERIOD. 

THE INTRODUCTION. 



At the dawn of Christianity the inhabitants of the world 
were divided into two classes, called Jews and Gentiles. 
The religion of the first was monotheism ; that of the sec- 
ond was polytheism. The Jews had a divine revelation to 
guide them ; the others were left to the freedom of their 
own wills. 

About 1921 years previously Abraham had been called 
to separate from his father's household, on the banks of 
the Euphrates, and to remove to a land which was to be 
the future possession of his descendants. Obeying the 
divine caU, he removed to Palestine. His faith descended 
to his son Isaac, and in like manner to the twelve patri- 
archs through their father, whose name was changed from 
Jacob to Israel — from whom their descendants were named 
Israelites. They were a shepherd race. Jacob's youngest 
son, through the jealousy of his brothers, was sold into 
slavery. Slavemongers carried him into Egypt. At that 
time the shepherd kings occupied the Egyptian throne. 

1 



2 IRELAND: ITS CHRISTIANITY AND LEARNING. 

Unexpected circumstances raised Joseph to the highest 
position in the kingdom, next to the monarch. His 
power, means, and advantages were enthusiastically 
utilized. His father and brothers finally visited him. 
He showed them unwonted kindness. As they were a race 
of cattle-herds he placed them in Goshen, on the borders 
of Arabia, where abundance of provender was easily pro- 
cured. 

At length Joseph is no more. A revolution ensued. A 
new dynasty arose. The success of Joseph over the fam- 
ine from which he saved the people was forgotten. The 
race of shepherds was now as much despised as it was 
formerly esteemed. Like the dynasty which had been 
overthrown, foreigners were held in contempt. The new 
king ordered all of alien descent to be enslaved. The 
Israelites were cruelly treated, and subjected to the direst 
privations for many years. 

At length Moses was divinely commissioned to emanci- 
pate them from bondage. On a certain night they were 
to escape. They marched to the Red Sea, and passed 
through a branch of it to Arabia, and thence to Mount 
Sinai, where laws were miraculously delivered to Moses 
for them. They were detained in the wilderness on ac- 
count of disobedince for forty y^ars, during which Moses 
wrote the books of Genesis, Exodus, Leviticus, Numbers, 
and Deuteronomy, for their edification. 

The two most prominent political powers at that time 
were the Egyptians and the Hittites. The latter extended 
from the Upper Euphrates to the ^gean Sea, and embraced 
the whole territory of modern Asia Minor. Between them 



INTRODUCTION. 3 

and the Egyptians long-contested feuds and battles were 
perpetuated. Palestine was their campaign-ground. Be- 
tween the years b.c. 1490 and 1450 a continuous warfare 
was waged between them, during which, had the Israel- 
ites entered the Holy Land, humanly speaking, they might 
have been crushed out of existence by either of the bellige- 
rents. Destiny was on the side of the followers of Moses. 
They were detained in the wilderness until those armies 
had exhausted their strength and mutually withdrawn 
from the field of conflict. 

The Canaanites, so long confined to their towns for fear 
of the enemy, were become unaccustomed to the use of 
arms. On the other hand, with the exception of Joshua 
and Caleb and the infants who had left Egypt, all the rest 
of the Israelites had died in the wilderness. Their sur- 
vivors had been inured to privations, fatigue, and self- 
defense. They had become hardy and well skilled in the 
use of military weapons. They soon showed their superi- 
ority by their conquest of the kings on the east side of the 
Jordan, whose lands were divided among two and a half 
of their tribes. Moses disappeared at the age of 120 years. 
The command devolved upon Joshua, who was by no 
means young ; under him they crossed the Jordan, entered 
the Land of Promise, and soon conquered the inhabitants, 
whose lands were divided among the other nine and a 
half of their tribes. 

Their form of government at first was tribal. Each 
tribe was independent of its neighbor. Owing to the fre- 
quent invasions after the death of Joshua, they were often- 
times, from want of union and cooperation, overpowered 



4. IRELAND: ITS CHRISTIANITY AND LEARNING. 

and enslaved by their invaders. At last they woke to see 
their weakness, and determined to remove it. A more sys- 
tematic organization was required. A monarchy was in- 
stituted. Saul and David and Solomon reigned success- 
ively over the united tribes. They then became a nation, 
and, as such, grew in wealth, power, and distinction. A 
reformation of religion ensued. A gorgeous temple was 
reared, which was dedicated with pomp and splendor. It 
became the center of worship, where three times a year all 
were required to assemble at Jerusalem, for the celebration 
of their festivals. 

Solomon's son, Rehoboam, succeeded him to the throne. 
Then, as now, taxation was a vexed question. Jealousy 
caused the leaders of the other tribes to thwart him. Jero- 
boam was prominent in his opposition. Ten of the tribes 
withdrew and chose Jeroboam for their king. Politics was 
then, as at present, an uncertain movement. In order to 
supersede Jerusalem and prevent his people being influ- 
enced to attend the festive meetings of that city, he set up 
two golden calves, one at Bethel and another at Dan, and 
proclaimed them to be gods of Israel. That led to a civil 
and religious separation, which widened annually until the 
extinction of the kingdom of Israel. The remaining two 
tribes of Judah and Benjamin blended together as the king- 
dom of Judah, and continued to be worshipers of the God 
of their forefathers, who appeared in the burning bush to 
Moses. 

It is somewhat difl&cult to determine when the oldest 
city of the world was founded. The records of time are 
silent as to its chronology. Long before the days of 



I^TIiODUCTIOy. 5 

Abraham, however, Babylon seems to have attained emi- 
nence. It was the cradle of letters and science, manufac- 
tures and commerce. Its people were educated. Most of 
them were acquainted with the use of letters, and could 
write their names, as well as read the documents or con- 
tracts required for commercial purposes. They practised 
liberality toward each other. They had laws and govern- 
ment and courts of justice. No distinction was made be- 
tween the rich and the poor in their legislation. All were 
equally treated without distinction by their judicial author- 
ities. Women and men could enter into business relations 
separately or in partnerships. The finest silks were manu- 
factured. The most stylish garments were made. These 
and other commodities were exchanged for the products of 
other places ; and hence " a goodly Babylonian garment " 
was one of the spoils acquired by Joshua, in one of the 
cities of Palestine, at the time of its conquest. 

Before the time last mentioned a colony had gone forth 
from Babylon and founded the city of Nineveh, which 
subsequently became the capital of the Assyrian empire. 

A retrospective glance at the controlling powers which 
directed the world's progress before the advent of Chris- 
tianity may not be out of place. 

There is little doubt that China and the adjoining coun- 
tries, by land and sea, were inhabited at an early period. 
Important political powers in all parts of the ancient 
world soon arose. Among the earliest of these was the 
Assyrian empire, which commenced before the days of 
Moses and terminated about the year B.C. 606. Military 
power, rather than a fixed constitutional government, was 



(5 IRELAND: ITS CEEISTIANITY AND LEARNING. 

its controlling feature. It was the propagator of idolatry 
and absolute monarchy. Conquest and taxation marked 
its paths. The ancient Hittites and the kingdoms of Syria 
and Israel were among its conquests, and their peoples 
were carried to other provinces, whose inhabitants were 
removed to occupy the places of the vanquished. Hence 
foreigners were transferred to the land of Israel, to occupy 
the places of those who had been removed to the lands of 
Assyria and Media. By the conquest of Nebuchadnezzar, 
in B.C. 606, Assyria ceased and its empire perished, while 
its conquests passed to the monarch of Babylon, who in- 
creased them by subduing Tyre and Sidon, Egypt and 
Jerusalem. By him Jerusalem was captured and its gor- 
geous temple destroyed; while the inhabitants were en- 
slaved along the banks of the Euphrates and Tigris, and 
in the cities of Babylonia. 

Seventy years passed, and in B.C. 538 the united armies 
of the Medes and Persians overcame the Babylonians. A 
new era came forth from the conquest. While the Baby- 
lonians were the promoters of literature, science, industry, 
arts, and manufactures, they were also promoters of idol- 
atry, and were compelled to submit to the same arbitrary ab- 
solute monarchy by which the Assyrians had been hereto- 
fore governed ; but a more systematic government was now 
introduced, and a monotheism in religion was professed. 
Idolatry was everywhere discountenanced by the imperial 
authorities, and the Jews were liberated and permitted to 
return to the land of their forefathers. Many of them 
accepted the situation. A large number of them, how- 



INTRODUCTION. 7 

ever, remained at Babylon and other parts of the Persian 
empire. 

About 321, Alexander of Macedon conquered the Per- 
sian empire and India. Wherever his triumphant army 
marched his native language had a similar extension. It 
prevailed for a time in India and in Persia ; it was spoken 
in Babylon and along the Euphrates and the Tigris ; it be- 
came prominent at Alexandria and in Asia Minor. Dying 
in Babylon, his empire was divided among his four gen- 
erals ; who being Greeks, with their followers, their lan- 
guage became prominent wherever their courts were estab- 
lished. 

From a small hamlet on the banks of the Tiber, about 
B.C. 753, the city of Eome gradually arose to become con- 
queror of the entire Grecian world. 

The policy of the Roman empire was that of law and 
order. By it improvements were made; laws were en- 
forced; roads and bridges were built; the people were 
protected ; rights were maintained ; and justice and equity 
were propagated. 

Thus absolute monarchy marked the Assyi'ians ; learning, 
industry, trade, and commerce, the Babylonians ; monothe- 
ism, the Persians; philosophy and literature, the follow- 
ers of Alexander ; while law and order distinguished the 
Romans. 

Babylon and Nineveh made polytheism prominent ; Per- 
sia removed the shackles of slavery from the Jews and 
sympathized with their rehgious monotheism; Greece 
spread her language and philosophy among the nations ; 



8 IRELAND: ITS CHKISTIANITY AND LEARNING. 

while Rome enforced law, order, system, and government 
over them without distinction of race or genealogy. 

Thus, when Jesus of Nazareth began his ministry, the 
G-reek, Aramaic, and Syrophenician were spoken in Pal- 
estine. The Hebrew was comparatively dead, and confined 
to the service of the temple and the synagogue. The wor- 
ship of the people had now become formal. Their tradi- 
tions had prevented its true spirit from being practised. 

Having continued for the space of more than three 
years to teach the spirituality of the law and the prophets ; 
and having selected twelve disciples, whom he set apart as 
his assistants, besides seventy other persons who became 
attached to his doctrines ; and knowing that his mission 
was nearly accomplished, he sat down with the twelve 
disciples in an upper room in Jerusalem to commemorate 
the feast of the Passover ; and while they were eating he 
took bread and blessed it, and gave it to his disciples, and 
said unto them, "Eat ye all of it, for this is my body, 
broken for you : this do in remembrance of me." After 
this he took the cup, and said unto them, " Drink ye all 
of it, for this is my blood, in the new testament, shed for 
many; for as often as ye eat this bread, and drink this 
cup, ye do show forth the Lord's death till he come." 

That night he was betrayed by one who thus had eaten 
and drunk at the paschal supper. His enemies had him 
arrested, falsely accused, condemned, and crucified. On 
the morning of the first day of the week he arose from 
the dead. During forty days he remained on earth, and 
appeared to his disciples on several occasions ; and finally 
to five hundred brethren at one time. At last he gave his 



INTRODUCTION. 



9 



commission to the eleven disciples, who henceforth were 
known as his apostles: "Go ye into all the world, and 
preach the gospel unto every creature, baptizing them in 
the name of the Father, and of the Son, and of the Holy 
Ghost : teaching them to observe all things whatsoever I 
have commanded you : and, lo, I am with you alway, even 
unto the end of the world." After charging them to re- 
main at Jerusalem until they should be endowed with the 
Spirit from on high, he breathed upon them and said, 
" Receive ye the Holy Ghost." After which, in their pres- 
ence, he arose from their midst and ascended beyond their 
vision into the presence of the Father of lights, where, 
clothed with the majesty of heaven, he became enthroned 
as the ever-living King of kings and Lord of lords, and 
will continue the King and Head of his church and people 
forever. 

No wonder that the eleven apostles gazed after him. 
And no wonder that this message from his attendant 
angels was sounded in their ears: "Ye men of Galilee, 
why stand ye gazing up into heaven ? This same Jesus, 
whom ye saw taken up into heaven, will in like manner 
come again." As requested, the eleven returned to Jeru- 
salem and entered the place appointed for their meetings. 
Instead, however, of waiting until they were supernaturally 
endowed with the Holy Spirit, as Christ had requested, 
they immediately selected one of the disciples to fill the 
vacancy created by the fall of Judas from the apostolate. 
Matthias was the chosen one whom they set apart to the 
apostolic of&ce ; but as his name does not afterward occur 
in the sacred Scriptures, nor in any true and genuine con- 



IQ IRELAND: ITS CHRISTIANITY AND LEARNING. 

temporary record known or extant in any part of the Chris- 
tian world, the probability is strengthened that his selection 
was not recognized by the great Head of the church for 
that position, inasmuch as after that event Saul of Tarsus 
was divinely called and commissioned as one of the twelve 
apostles. 

As the eleven apostles were chosen, educated, commis- 
sioned, and set apart by Christ, so Paul was selected, com- 
missioned, and set apart in like manner. An apostle must 
have seen, been chosen, instructed, and finally commis- 
sioned by Christ, and all were. The apostles could miracu- 
lously raise the dead, cure the deaf and blind, and forgive 
the sins of believers. The apostles were extraordinary 
officers. As such they could have no successors. They 
were succeeded by only ordinary officers without such gifts 
or powers. As none now are possessed of the apostolic 
ability, gifts, and powers, it is evident that there are now 
no apostolic successors ; and therefore " apostolical succes- 
sion" is an amusing, worthless figment of weak and shallow 
brains. 

At length, ten days after the ascension, the day of Pen- 
tecost drew nigh. The apostles and others were gathered 
together. People from other countries, both Jews and pros- 
elytes, were present. On account of the feast Jews from 
all parts of the Orient, west and south, were at Jerusalem. 
They numbered among them persons from Persia, Meso- 
potamia, Parthia, Media, Assyria, Armenia, Arabia, Anti- 
och, Asia Minor, Syria, Egypt, Cyrene, Cyprus, Crete, 
Eome, and other parts. Suddenly, while they were pray- 
ing, the house was shaken ; a rushing, mighty wind 



lyTlWDUCTlON. \l 

was felt; a flashing sound was heard; a marvelous, lu- 
minous appearance followed; strange languages were 
spoken ; the multitude thought the disciples were intox- 
icated; Peter arose and preached a memorable sermon. 
It made a wonderful impression. The people awoke from 
their astonishment. Conviction ensued. Faith was cher- 
ished. Thousands became believers. The church in- 
creased. New ideas were taught. A new system of 
thought was proclaimed. Old opinions were laid aside. 
Freedom and equality were presented to the ears of the 
astonished multitudes. 

This new philosophy was the opposite of all other sys- 
tems. Tradition had no place in it. Mere words had no 
place in it. Ritualism had no place in it. Slavery had no 
place in it. The rich, the monarch, the owner of slaves had 
no place in it. It taught a spiritual life ; freedom of mind 
and action ; perfect equality of the rich and the poor, the 
master and the slave, before the throne on high. Its voice 
was the voice of love, of charity, of good-will to all, of 
meekness, humbleness, and holiness of life. Its spirit was 
the leaven for elevating fallen humanity and purifying 
human life and action. Its gi*and doctrine was " the Lamb 
slain from the foundation of the world for the redefnption 
of mankind." And the unquestioned proof of its divine 
mission was the outpouring of the Holy Spirit in fulfil- 
ment of the promise of Christ : " Lo, I am with you alway, 
even unto the end of the world." 

Now all present were of the Jewish race and faith. 
These believers formed the first church, and the first 
church was therefore composed of converts from those 



12 



IRELAND: ITS CHRISTIANITY AND LEARNING. 



assembled on that memorable occasion at Jerusalem. 
Doubtless both the believers and the doubters who were 
present from different countries on their return to their 
homes related to their friends and neighbors the strange 
scenes they witnessed on that occasion, which created in- 
quiry about the same. Those from Alexandria would 
carry with them the doctrines they had heard thus pro- 
claimed. Those from Mesopotamia, Persia, and other 
Oriental parts, as well as from Rome and other Western 
parts, would be enabled to rehearse the wonderful teach- 
ings they heard on that solemn occasion. 

Peace was not long to pervade this young commu- 
nity. Persecution was soon aroused against the church. 
Its members were scattered abroad from Jerusalem. 
Whether male or female, wherever they went, they 
preached Jesus and the resurrection, faith and the remis- 
sion of sins. They did not stop to inquire whether they 
were ordained or not. They went on directly, positively, 
and truly, the gi'eat workers, under Christ, for the conver- 
sion of their brethren according to the flesh. 

The first prominent Gentile convert was Cornelius, a 
Roman centurion. It required a miracle to convince 
Peter, on that occasion, that in the mind of God there 
was no difference between Jews and Gentiles. 

The gospel spread over Palestine like a whirlwind. It 
reached Antioch. Both Jews and Gentiles were gathered 
into the church in such numbers as to attract the atten- 
tion of the outsiders, who called them Christians; and 
hence we are informed that " the disciples were first called 
Christians at Antioch." This was the first church to send 



INTRODUCTION. \o 

forth missionaries to the Gentile world. Paul and Bar- 
nabas were selected as the first foreign missionaries. In 
connection with Mark they sailed to Cyprus, where the 
chief man of the island, Sergius Paulus, became a convert 
to the faith. They next crossed to the mainland of Asia 
Minor, where they visited a number of cities, made nu- 
merous converts, founded several infant churches, and re- 
turned to Antioch. 

By a decision of the Council of Jerusalem, converts from 
the Gentiles were not to be subjected to either circumci- 
sion or the ceremonial law of Moses. By this decision 
inducements were offered to Gentiles to become Chris- 
tians. 

Afterward Paul and Barnabas took different directions 
in their missionary career: while the latter took as his 
companion Mark, and went to Cyprus, the former revis- 
ited the infant churches in Asia Minor and was ultimately 
directed to Europe, where he planted churches at Philippi, 
Thessalonica, Berea, Athens, Corinth, and Crete. To 
many of these churches he subsequently wrote epistles, 
which form a part of the inspired volume. Amidst nu- 
merous persecutions the church during the first centuries 
was kept comparatively pure. The more she was perse- 
cuted the more she increased in numbers. She passed 
through ten ruthless persecutions. The last, under Dio- 
cletian, was the severest, during which her church edifices 
were destroyed and her sacred books burned, together 
with multitudes of her people. 

In A.D. 282 Diocletian divided the Roman empire into 
four parts and associated three others with himself, one 



]^4 IRELAND: ITS CHRISTIANITY AND LEARNING. 

with the title of Augustus and two with that of Caesar. 
The Caesar of the West was Constantius, who had married 
Helena, a British princess, whose son, named Constantine, 
was born at York, where his father subsequently died and 
was buried. 

In A.D. 313 Constantine, as the Caesar of the West, 
together with Licinius, the Caesar of Italy, issued their 
joint proclamation against the further persecution of the 
Christians. 

In A.D. 321, having become sole emperor, Constantine 
issued his proclamation that "the day called Sunday 
should be kept as a day of rest by all except by farmers." 

Constantine' s Division of the Boman Empire. 

Upon assuming the imperial control of the whole 
Roman empire, Constantine divided it into four prefec- 
tures, called The East, lUyricum, Italy, and Gaul. 

The Eastern Prefecture was subdivided into five dio- 
ceses : 1. The East, into ten ; 2. Egypt, into six ; 3. Pon- 
tus, into eleven ; 4. Asia, into ten ; and 5. Thrace, into two 
provinces. 

Illyricum contained two dioceses: 1. Macedon, divided 
into eight ; and 2. Dacia, into two provinces. 

Italy was divided into two vicarages, called the vicarage 
of Rome and the vicarage of Italy. 

The vicarage of Rome contained eleven provinces, to wit : 
Campania, Apulia, Lucania, Hetruria, Umbria, Picemun, 
Suburbicarmum, Sicily, Sardinia, Corsica, and Valeria. 

The vicarage of Italy contained ten provinces, whose 
chief city was Milan. 



INTRODUCTION. I5 

G-aul contained three dioceses, called Spain, subdivided 
into seven; Gaul into seventeen; and Britain into five 
provinces. 

The Church Modeled after the Empire. 

The church had now become prominent throughout the 
empire. More than one half of the people had become 
professing Christians. 

Constantine determined to model the church after the 
state, and upon his imperial polity. 

The chief cities of the Oriental five dioceses were, An- 
tioch, Alexandria, Ephesus, Csesarea, and Heraclea, the 
bishops of which were exalted to the rank of exarchs, 
while the bishop of the metropolis of a province was 
styled a metropolitan ; that of a smaller division, an arch- 
bishop ; and that of a parish, a bishop. 

The prefecture of lUyricum had only one exarch, who 
was the Bishop of Thessalonica. 

The prefecture of Gaul had no exarch, but had a metro- 
politan for each of its provinces. 

The Bishop of Rome was not created an exarch, but was 
placed over all the bishops of the eleven provinces of the 
vicarage of Rome ; and in like manner the Bishop of Milan 
was elevated above all the bishops of the ten provinces of 
Italy. 

The Bishop of Carthage was made an exarch of all 
Northern and Northwestern Africa. 

Thus, according to Constantine's ecclesiastical polity, 
the chief bishop of a diocese was styled exarch ; the chief 



IQ IRELAND: ITS CHRISTIANITY AND LEARNING. 

bishop of a province, metropolitan ; the chief bishop of a 
smaller division, archbishop; and the chief pastor of a 
parish, bishop. 

The Emperor Assumes the Headship of the Imperial 
Catholic Church. 

In A.D. 325 Constantine convened the first General 
Council at Nice, in Bithynia, to settle the doctrine of the 
Trinity and the ecclesiastical government and discipline 
of the Catholic Church of the empire which he had es- 
tablished. 

Three hundred and eighteen bishops attended, while the 
emperor, who was neither baptized nor even a professor 
of Christianity, presided over their deliberations. The 
Bishop of Rome was not present. 

In A.D. 330 the imperial capital was removed to Con- 
stantinople, and its bishop created a patriarch by the 
emperor. 

In A.D. 350 Christianity was extensively propagated 
throughout India, Persia, Media, Mesopotamia, Assyria, 
Armenia, Syria, Palestine, Arabia, Egypt, Cyrene, Car- 
thage, Northern Africa, Asia Minor, Macedon, Thrace, 
Dacia, Illyricum, Italy, Helvetia, Spain, Gaul, and Britain. 

In A.D. 390 paganism and idolatry were suppressed by 
law throughout the Roman empire. 

Thus Christianity triumphed. As long as it kept its 
original faith pure, energetic, active, and operative, it 
overcame every obstacle. Its faith was planted on the 
Word of God. 



INTRODUCTION. ^^j 

During those times the church was distinguished for the 
defenders of her faith. These were called the patristic 
writers. They were divided into two classes, called the 
ante-Nicene and post-Nicene fathers. Some of them wrote 
in Greek and others in Latin. All of them were zealous 
in their advocacy of what they believed to be true, and 
based their belief on the sacred Scriptures. 

Christianity in Britain. 

Tradition seems to be more acceptable to human nature 
than facts, however well supported by the most plausible 
grounds. There is a weirdlike, pleasant, magnetic feeling 
in whatever a warm, enthusiastic imagination conjures up 
which frequently passes for truth and is so satisfactorily 
accepted by not a few in our world. Hence the first her- 
alds of the gospel message to Britain are claimed to have 
been numerous. Among their illustrious names were Jo- 
seph of Arimathea, Philip, Paul, Peter, Simon Zelotes, 
James the 'son of Zebedee, and Aristobulus, of whom Paul 
speaks in his Epistle to the Romans ; but whatever may 
be conjectured about such a distinguished array of gospel 
lights in the years following a.d. 63, there was more cer- 
tainty of the introduction of the gospel plan of salvation 
into Britain by Greek Christians from the cities of Lyons 
and Vienne, in ancient Gaul, about a.d. 177, one hundred 
and fourteen years subsequently. 

TertuUian, a distinguished writer of the beginning of 
the third century, speaking in an article against the Jews, 
thus wrote that the gospel had reached Britain in his day: 



1Q IRELAND: ITS CHRISTIANITY AND LEARNING. 

" In whom other than the Christ, who has akeady come, 
do all the nations believe ? For in him have believed the 
most diverse peoples: Parthians, Medes, Elamites; those 
who inhabit Mesopotamia, Armenia, Phrygia, Cappadoeia; 
the dwellers in Pontus, Asia, and Pamphylia; those oc- 
cupying Egypt and inhabiting the region of Africa beyond 
Cyrene ; Romans and natives, even Jews dwelling in Jeru- 
salem, and other nations ; nay, the different tribes of the 
Getulians and many territories of the Moors, all parts of 
Spain, the different peoples of Gaul, and parts of Britain 
not reached by the Romans, but subjugated to Christ. In 
all these the name of Christ, who has already come, reigns." 

Again, Origen, one of the most distinguished scholars of 
his age, who died at Tyre in a.d. 254, wrote : " When did 
Britain previous to the coming of Christ agi-ee to worship 
the one God ? The influence of the gospel and the power 
of the Saviour's kingdom have reached as far as Britain, 
which seemed to be in another division of the world." 

Eusebius, in his "Evangelical Demonstrations," says, 
about A.D. 326 : " If they, the apostles, were seducers and 
deceivers, they were at the same time men of no education ; 
belonging to the people, nay, one might almost say barba- 
rians, and knowing no language but that of the Syrians, 
how then did they come to advance through the whole 
world I That some should take possession of Rome itself, 
and others should have crossed the ocean to the islands 
called Britain — such things I will not believe to be accord- 
ing to man, through man only." 

The persecution of Diocletian, in a.d. 303, is thus de- 
scribed by Gildas, a British historian: "The churches 



INTRODUCTION. IQ 

throughout the whole world were overthrown, all the 
copies of the Holy Scriptures which could be found were 
burned in the street, and the chosen pastors of God's flocks 
were butchered, together with the innocent sheep. God 
magnified his mercy toward us, as we know, during the 
above-named persecution, that Britain might not be totally 
enveloped in the dark shades of night : he of his own free 
gift kindled among us bright luminaries of holy martyrs, 
whose places of burial and martyrdom, had they not been 
for our manifold crimes interfered with and destroyed by 
the barbarians, would have still kindled in the minds of the 
beholders no small fire of divine charity. Such were St. 
Alban of Verulam, Aaron and Julia, citizens of Cearleon, 
and the rest, of both seas, who in different places stood 
their ground in the Christian contest." 

At that time Constantius Chlorus was Caesar of the 
West ; but in a.d. 305 he became an Augustus and imme- 
diately caused persecution to cease throughout Spain, 
Gaul, and Britain. He was the husband of Helena, a 
British Christian, and the father of Constantine the Great. 

At the Council of Aries, in a.d. 314, three British bish- 
ops, Ebonus of York, Eestitutus of London, and Adelfies 
of Cearleon, were present. 

In A.D. 325 British bishops attended the Council of Nice, 
and in a.d. 347 British bishops were at the Council of 
Sardica, in Bulgaria, and also at the Council of Arminium 
in A.D. 350. 

At the end of the fourth century the Christian popula- 
tion of Britain was in the majority ; and numerous wealthy 
Christians traveled abroad as far as Palestine, whom Je- 



20 IRELAND: ITS CHRISTIANITY AND LEARNING. 

rome at that time described as " The Briton, though sepa- 
rated from the rest of our world, where religion has the 
ascendancy, leaves his Western sun in search of a land 
known to him only by report and by Scripture history." 

Education in Britain under the Roman Empire. 

In Britain under the Romans there was, as in all of the 
other provinces, a valuable system of education established 
and supported for the free and upper classes. Each city 
in proportion to its population sustained a number of 
teachers, who instructed in grammar, rhetoric, and phi- 
losophy, and who were appointed by the magistrates and 
partly paid out of municipal funds. The same system 
was subsequently extended to the other cities of the em- 
pire, where the teachers received a salary from the city 
and a small sum from each pupil, and were exempt from 
taxation and military service. 

By a decree of the Western emperor Gratian, who reigned 
from A.D. 375 to a.d. 383, all the chief cities of Spain, Gaul, 
and Britain were to select and support teachers of the 
Latin and Greek languages and learning. 

Under the Romans there were ninety-two cities in Bri- 
tain, thirty- three of which were conspicuous and celebrated ; 
two of these were municipal, nine colonial, ten under the 
"Latin law," and twelve "stipendiary." Each of these 
classes had special privileges and Roman schools. Dun- 
barton was under the Latin law, and Patrick's father was 
one of its decurios or councilors. Hence Patrick had 
every opportunity of receiving, when a boy, a liberal edu- 



INTBOD UCTION. 2 1 

cation at Dunbarton, and, after his return from slavery, 
of studying there for his own mission-field. 

A writer of distinction, named Pelagius, a native of 
Wales, attracted considerable attention on account of his 
peculiar doctrinal views, which spread throughout Britain, 
requiring two eminent theologians, named Germ anus of 
Auxerre and Lupus of Troyes, in Gaul, to come to Britain 
to refute the heresy; after which Pelagius returned to 
Italy, where he had previously for a time resided, and in 
A.D. 410 wrote to Lady Demetrias the following eloquent 
description of the attack and havoc of Alaric and his Goths 
on Rome, whose grandeur and greatness were so fiercely 
overthrown and demolished, from which that city never 
recovered : 

" The dismal calamity is just over, and you yourself are 
a witness how Rome, that commanded the world, was as- 
tonished at the alarm of the Gothic trumpet, when the bar- 
barous and victorious nation stormed her walls and made 
their way through the breach. Where were then the priv- 
ileges of birth and distinctions of quality I Were not all 
ranks and degrees leveled at that time and promiscuously 
huddled together ? Every house was then a scene of mis- 
ery and equally filled with grief and confusion. The slave 
and the man of condition were in the same circumstances, 
and everywhere the terror of death and slaughter was the 
same, unless we may say that the fright made the greater 
impression upon those who obtained most by living. Now 
if flesh and blood have such power over fears, and mortal 
men can frighten us to this degree, what will become of us 
when the trumpet sounds from the sky, and the archangel 



22 IRELAND: ITS Cl&RISTIANITY AND LEARNING. 

summons us to judgment ; when we are not attacked by 
sword or lance, or by anything so feeble as human enemy, 
but when the artillery of heaven, all the terrors of nature, 
the militia, as I may so speak, of God Almighty, are let 
loose upon us I " 

The Authority of the Sacred Scriptures as Taught ly the 
Ancient Christian Fathers. 

The Christian faith was based on the sacred Scriptures, 
to which the fathers bore testimony in no unmistakable 
language, as the following extracts from their writings will 
exemplify : 

TESTIMONY OF THE "FATHERS" FROM A.D. 170 TO A.D. 412 
TO THE ABSOLUTE SUPREMACY OF THE SACRED SCRIPTURES. 

I. Irenseus of Lyons, a.d. 170. — "We know that the 
Scriptures are perfect, as being spoken by the Word of 
God. We have received the rule of our salvation by no 
others but except those by whom the gospel came to us, 
which they then preached and afterward by God's will de- 
livered to us in the Scriptures to be the pillar and ground 
of our faith." {Contra Hceres.) 

II. Clement of Alexandria, a.d. 200. — " Let us not sim- 
ply attend to the words of men, which is lawful for us to 
gainsay ; ... let us not look to the testimony of men ; but 
let us confirm what is questioned by the Word of God, 
which is most certain of all demonstrations, nay, which is 
the only demonstration." {Strom. 1-7, p. 891.) 

III. Tertullian, a.d. 200. — " But whether all things were 



INTRODUCTION. 23 

made of any subject-matter I have never hitherto read. 
Let the worship of Hermogenes show us that it is found 
in the Scriptures. If it be not written, let him dread that 
woe which is appointed to those who add to or subtract 
from the Word of God." {Contra Hermogenes, vol. ii., 
cap. 22.) 

IV. Hippolytus, Martyr, a.d. 220.—" There is one God, 
whom we do not otherwise acknowledge than out of the 
Holy Scriptures ; whoever of us would exercise piety to- 
ward God we cannot otherwise learn it than out of the 
Holy Scriptures." {Book of the Fathers, vol. iii., p. 263.) 

V. Origen, a.d. 230. — "If there should be any matter 
which the divine Scriptures doth not determine, there 
must be no third scripture (other, that is, than the Old 
and New Testaments) received as an authority for under- 
standing it." {Horn, in Lev. 5.) 

VI. Cyprian of Carthage, a.d. 248.—" For religious and 
simple minds there is a short way to put off error and to find 
out and to extract truth ; if we return to the Fountain-head 
and Origin of divine tradition, human error ceases. If a 
conduit conveying water which before flowed copiously 
should suddenly fail, do we not go to the fountain, that 
there the reasons for the failure may be ascertained? — 
whether, the spring having failed, the water has dried up 
at the source, or whether, flowing thence in undiminished 
fullness, it is stopped somewhere in the middle of its 
course ; that so, if the water had been prevented flowing in 
one continuous and unbroken stream in consequence of 
leaks or stoppages in the conduit, it may be repaired and 
made strong, and the water thus retained may be supphed 



24 IRELAND: ITS CHRISTIANITY AND LEARNING. 

for the use of the city in the same quantity and copious- 
ness with which it issued from the fountain. This, then, 
is how it becomes God's presbyters to do, who guard the 
divine commandment : that if the truth have in any way 
wavered and fallen off, we should go back to the divine 
tradition, so that the ground of our action might spring 
from the same source from which our order and origin 
took their rise." {Letters^ 74, pp. 317, 318.) 

VII. Cyril of Jerusalem, a.d. 325. — " For there ought to 
be nothing at all to be delivered concerning the divine and 
holy mysteries of our faith without the Holy Scriptures ; 
neither do thou believe me who say these things unless 
thou find from the divine writings the proof of the things 
which are said." {Catecli. 4, 12, p. 56.) 

VIII. Athanasius of Alexandria, a.d. 326. — "The holy 
and divinely inspired Scriptures are in their own nature 
sufficient for the discovery of truth." {Oratio Contra 
Gentes, vol. i.) 

IX. Basil of Caesarea, a.d. 370. — " Every word and deed 
should be confirmed by the testimony of the God-inspired 
Scriptures." (Moral Reg., vol. ii., p. 26.) 

Further : " Hearers who are being taught in the Scrip- 
tures should examine the things that are said by their teach- 
ers, and receive such things as are in harmony with the 
Scriptures and cast away whatever is alien to them, and 
should have nothing to do with those who persist in such 
doctrine." {Moral Reg., vol. ii., p. 292.) 

X. Jerome, a.d. 375. — " As we do not deny those things 
that are written, so we refuse those that are not written. 
That God was born of a virgin we believe, because it is 



INTRODUCTION. 



25 



written ; but that Mary was married after slie was deliv- 
ered we do not believe, because it is not written." {Contra 
Helvid, 19, vol. ii.) 

XI. Theophilus of Alexandria, a.d. 390. — " It is the in- 
stinct of a devil-possessed spirit to accept the sophistries 
of human minds, and to think anything divine without 
the authority of the Scriptures." {Pasch. 2, Bih. Max. Vet, 
Pa., vol. v., p. 850.) 

XII. Augustine of Hippo, a.d. 400. — "We must not 
agree even with the Catholic bishops, if by chance they be 
deceived and hold opinions contrary to the canonical 
Scriptures." {De Unitate Ecclesice, cap. 10.) 

" Neither should I allege the Council of Nice, nor you 
that of Eimini ; you are not bound by the authority of the 
one, nor I by that of the other. With authorities from 
Scripture, evidence not peculiar to either but common to 
both, let us compare matter with matter, cause with cause, 
reason with reason." {Contra Max., lib. iii., cap. 14, tom. 
6, p. 151.) 

" The church we must know in the holy canonical Scrip- 
tures, and not seek it in the various rumors and opinions 
and facts and deeds of men, let aU the rabble of them be 
chaff. Let them show the church none otherwise than by 
the canonical books of the Holy Scriptures." {De Unitate 
Eccles., cap. 16, tom. 7.) 

XIII. Chrysostom of Constantinople, a.d. 400. — " But 
if we say we ought to believe the Scriptures, and they 
are simple and true, it is easy for thee to judge thyself. 
If any man is in harmony with them, that man is a 
Christian. If any man opposes them, he is far removed 



26 IRELAND: ITS CHRISTIANITY AND LEARNING. 

from that category. Even from the true church deceivers 
sometimes go forth ; we must not, therefore, place implicit 
confidence in them unless they both speak and act agree- 
ably to the Scriptures." {In Act. Horn. 33, vol. iv., p. 799.) 

And again he says: "There can be no proof of true 
Christianity, nor can any other refuge for Christians wish- 
ing to know the true faith, but the divine Scriptures. 
Christians should betake themselves to nothing else but 
the Scriptures." {In Mat. Horn. 49.) 

XIV. Cyril of Alexandria, a.d. 412.—" That which the 
Holy Scriptui'e has not said, how can we receive it and 
put it into the catalogue of those things that be true ? All 
things that are delivered to us by the law, prophets, and 
apostles, we receive and acknowledge, looking for nothing 
more than these. For it is impossible we should speak or 
so much as think anything of God besides those things 
which are divinely told us by divine oracles both of the 
Old and New Testaments." {In Gen., vol. i., p. 29.) 

General Councils of the Church. 

The first General Council of the church in the Roman 
empire assembled by order of the Emperor Constantino 
the Great in the year 325, in the city of Nice, Bithynia, in 
what is now known as Asia Minor, for the purpose of set- 
tling the controversies about the divinity of the Lord Jesus 
Christ, and for the confirmation of the polity of the church ; 
and its deliberations resulted in the production of the 
Nicene Creed and a number of canons. The emperor 
presided and materially aided in harmonizing the body, 



INTRODUCTION. 27 

many of whom were bitterly opposed to each other. The 
Bishop of Rome was not present. 

The next General Council was convened by Theodosins 
the Grreat at Constantinople in 381, which settled the 
divinity and procession of the Holy Spirit. 

The next Greneral Council was held at Ephesus in 431, 
and the next at Chalcedon, opposite Constantinople, in 
451, both of which settled the doctrines of the " natures " 
and "persons" of Christ; and both were convened and 
presided over by the emperors. 

The next was held at Constantinople in 553, which 
settled the wills of Christ ; while the next was also held, 
in 681, at Constantinople, which declared Honorius, Pope 
of Rome, a heretic, and excommunicated him from the 
church. 

The next was held in 692, whose decrees had reference 
to the marriage of the clergy, and it was known as the 
Quinni Sextum Council. At none of these councils did 
any Roman pontiff in person attend. 

The following canons in regard to Ordination, Jurisdic- 
tion, Posture of Public Worship, Matrimony of the Clergy, 
and other matters, will give the laws of the church on 
those topics : 

Geneeal Council of Nice, a.d. 325. 

Canon lY. " A bishop ought indeed chiefly to be con- 
stituted by all the bishops in the province. But if this be 
difficult, either by reason of urgent necessity or the length 
of the way, where three by all means have met together, 
the absent also giving their suffrages and testifying their 



28 IRELAND: ITS CHRISTIANITY AND LEARNING. 

assent by letter, then let them perform the ordination ; but 
the ratification of the proceedings must be allowed to the 
metropolitan in each province." 

Canon VI. "Let ancient customs prevail: that the 
Bishop of Alexandria have jurisdiction over all those in 
Egypt, Libya, and Pentapolis, since the Bishop of Rome 
has a similar custom. Likewise in Antioch and in other 
provinces let their privileges, dignities, and authorities be 
similarly secured to their churches. But this is clearly 
manifest, that if any be made a bishop without the con- 
sent of the metropolitan, the great synod has determined 
such an one ought not to be bishop. If,, therefore, two or 
three through a spirit of contention do contradict the com- 
mon vote of all, being reasonable in itself and in accor- 
dance with the ecclesiastical canon, then let the vote of the 
majority prevail." 

Posture of Worship. 

Canon XX. " Because there are some who kneel on the 
Lord's Day, and even on the days of Pentecost, that all 
things may be uniformly performed in every parish, it 
seems good to the holy synod that prayers be offered to 
God standing." 

General Council of Constantinople, a.d. 381. 

Canon II. " Let not the bishops go out of their dioceses 
to churches beyond their bounds, nor disturb the churches ; 
but, according to the canons, let the Bishop of Alexandria 
administer the affairs of Egypt alone, and the bishops of 



INTRODUCTION. 29 

the East govern the East alone ; the rights and privileges 
in the Nicene canons being preserved inviolate to the 
church of Antioch. Let the bishops of the Asian diocese 
administer the Asian affau's only ; and the bishops of the 
Pontic diocese, the affairs of the Pontus only ; and they 
of Thrace, the affairs of the Thracian diocese only ; but let 
not bishops go out of their dioceses to ordination or any 
other ecclesiastical administrations uninvited. 

" The aforesaid canon concerning the dioceses being ob- 
served, it is evident that the provincial synod shall arrange 
the affairs of each diocese according to the decrees made 
at Nicsea ; but the churches of God among the barbarous 
nations ought to be governed according to the established 
custom of the fathers." 

Canon III. "That the Bishop of Constantinople have 
the prerogative of honor next after the Bishop of Rome, 
because it is New Rome." 

General Council of Ephesus, a.d. 431. 

In A.D. 411 the Bishop of Rome declared that Alexander, 
Bishop of Antioch, was empowered to ordain the bishops 
of Cyprus ; to which they demurred, and appealed to the 
Council of Ephesus, which reversed the decision of the 
Roman bishop, and adopted Canon VIII. as a guide for all 
the churches and dioceses throughout the empire — to wit : 

" Our fellow-bishop Reginus, most beloved of God, and 
Leno and Evagrius, most religious bishops of the Cypriotes, 
who are with him, have publicly declared an innovation 
contrary to ecclesiastical laws and the canons of the holy 



30 IRELAND: ITS CHRISTIANITY AND LEARNING. 

fathers, and which touches the safety of all. Since their 
common diseases require the stronger remedy as bringing 
also greater damage — more especially if it is in accordance 
with an ancient custom that the bishop of the city of An- 
tioch should perform ordinations in Cyprus, as the most 
religious men who have made their entry into the holy 
synod have informed us both by writing and by word of 
mouth (and by their voices) — therefore the rulers of the 
holy churches in Cyprus shall retain their inviolable and 
unimpeachable right, according to the canons of the holy 
fathers and ancient custom, of performing by themselves 
the ordinations of the most religious bishops. And the 
very same shall be observed also in other dioceses and 
provinces everywhere, so that none of the bishops, most 
beloved of God, do assume any other province that was 
not formerly, and from the beginning, subject to him or 
to his predecessors. But if any one have even assumed 
and by force have reduced it under him, he must give it 
up, lest the canons of the fathers be transgressed, or the 
pride of secular authority be surreptitiously introduced 
under the mask of the sacred function, or we unknowingly 
by degrees lose the liberty which our Lord Jesus Christ, 
the Redeemer of all men, hath given to us by his own 
blood. It has seemed good, therefore, to the holy and 
general synod that to each province be preserved clear 
and inviolable the rights formerly and from the beginning 
belonging to it, according to the old-prevailing custom; 
each metropolitan having authority to take copies of the 
things now transacted, for his own security. But if any 
one introduce a regulation contrary to the things now de- 



INTRODUCTION. 31 

creed, it has seemed good to all this holy and general 
synod that it be of no force." 

Genekal Council of Chalcedon, a.d. 451. 

Canon I. "We pronounce it just that the canons made 
by the holy fathers in every synod to the present time be 
in force." 

Canon XVII. " We decree that remote country or vil- 
lage parishes in each church (or province) remain undis- 
turbed with those bishops who possess them, and especially 
if, continuing to hold them without violence, they have 
governed them for the space of thirty years. But if within 
the thirty years there has been, or is, anj^ dispute concern- 
ing them, they who say they have been injured may raise 
a question concerning them in the synod of the province. 
But if any one be injured by his own bishop or metropoli- 
tan, let the cause be examined before the exarch of the 
diocese, on the throne of Constantinople, as aforesaid. If 
any city be founded by the authority of the emperor, let 
the order of the ecclesiastical parishes (or divisions) follow 
the civil and public arrangements." 

Canon XXVIII. " Following in all respects the decrees 
of the holy fathers, and recognizing the canon which has 
just been read, of the one hundred and fifty bishops, most 
beloved of God (who assembled in the regal city of Con- 
stantinople, the New Rome, in the time of Theodosius the 
emperor, of pious memory), we too decree and vote the 
same things concerning the privileges of the most holy 
church of the same Constantinople, which is New Rome : 



32 IRELAND: ITS CHRISTIANITY AND LEARNING. 

for to the throne of Old Rome, because that was the im- 
perial city, the fathers rightly granted privileges; and 
moved by the same consideration, the one hundred and 
fifty bishops, most beloved of God, have given the like 
privileges to the most holy throne of New Rome, rightly 
judging that the city which was honored with the seat of 
empire and the senate, enjoying, too, the same civil priv- 
ileges with the old imperial Rome, should be honored as 
she is in ecclesiastical matters also, being second and next 
after her ; and that the metropolitan alone of the Pontic, 
Asian, and Thracian dioceses, also the bishops of the said 
dioceses which are among the barbarians, be ordained by 
the said throne of the most holy church of Constantinople ; 
while each metropolitan of the said diocese, together with 
the bishops of the province, ordains the other bishops sub- 
ject to him, as is enjoined in the divine canons ; but, as 
aforesaid, the metropolitan of the said diocese, must be 
ordained by the Archbishop of Constantinople, after the 
elections have taken place according to the customs and 
have been reported to him." 

The Second General Council of Constantinople, a.d. 553. 

Canon I. declares that " the synod gives the like honors 
(of Constantinople) to the bishops of Rome and Alexan- 
dria " ; which plainly shows that the primacy of Rome was 
not recognized. 

In A.D. 681 the sixth General Council, held at Constan- 
tinople, decreed and denounced Pope Honorius of Rome a 
heretic, among other Monothelites. {Dupin, vol. ii., p. 14.) 



INTRODUCTION. 33 

In A.D. 692 the Quinni Sextum General Council decreed 
" that married bishops should separate from their wives, 
but that the presbyters, deacons, and all other clergy 
should be allowed to marry as heretofore." 

In A.D. 663 Canon XIX. of the fourth Council of Toledo 
decreed " that persons having each many wives be forbid- 
den to enter the priesthood." This only prohibited polyg- 
amists from entering the clerical ranks. 

In A.D. 721 the pope and a council at Rome decreed 
"that all clergymen should abstain from marriage and 
separate from their wives." 

The old British clergy continued to marry wives for 
themselves until long after the tenth century. 



IL— SECOND PERIOD: to a.d. 543. 

IRELAND'S ANCIENT INHABITANTS. 

1. AccoEDiNG to the annals and traditions of the bards, 
Druids, and others, the early colonists arrived from the 
following countries, as hereafter stated : 

a. The Parthilians, under the leadership of a gi-and- 
daughter of Noah, about B.C. 2048. 

h. The Neimhidians, from Egypt, about B.C. 1718. 

c. The Formosians, " Africa, " 1604. 

d. The Firlbolgs, " Belgium, " 1501. 

e. The Tutha de Danaans, " Greece, " 1463. 
/ The Milesians, " Spain, " 1268. 

2. Authentic history described the country under the 
names respectively of Scotiana, Britannia Minor, Hibernia, 
and lerne, and denominated the people Scots, during at 
least the first eleven centuries of the Christian era. 

3. The island was divided into five kingdoms, known as 
Meath, Leinster, Munster, Connaught, and Ulster. A chief 
king, called the Ardigh, reigned over Meath and the other 
four kings, who were his subordinates. 

4. The succession to the thrones was regulated by tan- 
istry, which restricted it to one family in each kingdom ; 
but any member of the family was eligible to be elected. 

34 



IRELAND'S ANCIENT INHABITANTS. 35 

5. Prior to the arrival of Patrick, 118 ardighs, or chief 
kings, had reigned over Ireland. 

6. A new code of revised laws, prepared through the as- 
sistance of Patrick and others, was issued by the Ardigh 
Laoghaire, under the title of Senchus Mor or Brehon 
Laws, which meant the laws of the judges, whose offices 
were hereditary and whose decisions were binding and 
indisputable. 

7. There was no death penalty for murder, but fines im- 
posed, called erics. 

8. Property was regulated by gavelkind, i.e., divided 
equally among the sons of each family ; but women were 
not allowed to inherit, unless where there were no sons. 

Tradition is more expressive than history as to the first 
inhabitants of Ireland. As heretofore stated, a grand- 
daughter of Noah is claimed to have had the honor of 
leading the first colony into that island, though whether 
her father was Japheth or Shem or Ham does not appear. 
Time passes on until Moses was receiving the law for 
the Israelites on Mount Sinai, about b.c. 1492, when a col- 
ony of Milesians entered the island. These were the de- 
scendants of one of the kings of Spain, who had married 
Scotta, a daughter of the king of Egypt. In process of 
time other invaders from other countries followed, all of 
whom laid the foundations of the ancient Irish. 



KINGS OF IKELAND. 

The line (or rather lines) of native sovereigns is a very 
long one ; some Irish historians have traced the succession 



36 IRELAND: ITS CHRISTIANITY AND LEARNING. 

to about the period of the flood, " before which time there 
were many princes," but, unfortunately, the records have 
not been preserved. According to Keating, the first sov- 
ereigns after the Milesian Conquest of whom there is any 
" absolute certainty " were Heber and Heremon, Milesian 
princes from Galicia in Spain, who conquered Ireland and 
gave to its throne a race of 171 kings. These two princes 
reigned jointly from the year 1300 B.C. till 1291, when 
Heremon alone ruled. Of their successors, who reigned 
from the year 1285 B.C. to the Christian era, about 169 in 
number, only fifteen died comfortably in their beds ; four 
died of the plague or some malignant distemper, the rest 
being assassinated, killed in battle, or dying other violent 
deaths. Home Eule was in existence from the earliest 
times till after the conquest of Ireland by Henry II. in 
1172 ; the rulers, however, appear to have had anything 
but a peaceable, quiet time. 

The following is an " authentic list " of 

Irish Sovereigns after the Birth of Christ. 

A.D. 

Pearaidhach-Fionfaclitna— " a most just and good prince " ; slain by 

his successor 4 

Piacliadh-Fion — slain by his successor 24 

Fiachadh-Fionohudh — the Prince with the White Cows; " murdered 

by the Irish plebeians of Connaught " 27 

Cairbre-Cincait— murdered in a conspiracy 54 

Elim — slain in battle 59 

Tuathal-Teachtmar — slain by his successor 79 

Mai, or Mail — slain by his successor 109 

FeidhUmhidh — '' an excellent justiciar " ; died a natural death 113 

Cathoire Mor, or the Great — had thirty sons 122 

Conn Ceadchadhach, called the Hero of the Hundred Battles — slain 125 



IRELAND'S ANCIENT INHABITANTS. 37 



A.D. 



Conaire^killed 145 

Art- Aonfhir, the Melancholy — slain in battle 152 

Lughaidh, surnamed MacConn — thrust through the eye with a 

spear in a conspiracy 182 

Feargus, surnamed Black-teeth— murdered at the instigation of his 

successor 212 

Cormac-Ulfhada — " a prince of most excellent wisdom, and kept 

the most splendid court that ever was in Ireland"; choked by 

the bone of a fish at supper 213 

Eochaidh-Gunait— killed 253 

Cairbre-Liffeachair — slain in battle 254 

Fiachadh — succeeded his father; slain in battle by his three 

nephews 282 

CairioU, or Colla-Uais — dethroned 315 

Muirreadhach-Tireach — slain by his successor 319 

Caolbhach— slain by his successor 352 

Eochaidh-Moidhmeodhain— natural death 353 

Criomthan — poisoned by his sister to obtain the crown for her son 360 
Niall, surnamed of the nine hostages — killed in France, on the 

banks of the Loire 375 

Dathy— killed by a thunderbolt at the foot of the Alps 398 

Laoghaire — kUled by a thunderbolt 421 

Oilioll-Molt— slain in battle 453 

Lughaidh— killed by a thunderbolt 473 

Murtough— died naturally 493 

Tuathal-Maolgarbh — assassinated 515 

Diarmuid— fell by the sword of Hugh Dubh 528 

Feargus, in conjunction with his brother Daniel — ^manner of their 

deaths unknown 550 

Eochaidh, with his uncle Baodan — both slain 551 

Ainmereach — deprived of his crown and life 554 

Baodan — slain by the two Cuimins 557 

Aodh, or Hugh — killed in battle 558 

Hugh Slaine — assassinated 587 

Aodh-Uaireodhnach — killed in battle 591 



38 IRELAND: ITS CHRISTIANITY AND LEARNING. 



A.D. 



Maolcobha — defeated in a dreadful battle, in which he was slain . . 618 

Suibhne-Meain— killed 622 

Daniel — died a natural death 635 

ConaH Claon, jointly with his brother CeaUach — the first was mur- 
dered, the othfer drowned in a bog 648 

Diarmuid and Blathmac — both died of the plague 661 

Seaehnasach — assassinated 668 

Cionfaola — succeeded his brother ; murdered 674 

Fionachta-Fleadha — murdered 678 

Loingseach— killed in battle 685 

Congal Cionmaghair— *'a cruel persecutor of the Irish church, 

without mercy or distinction" ; sudden death 693 

Feargal — routed and slain in battle 702 

Fogartach — slain in battle 719 

Cionaoth — defeated and found dead on the battle-field 720 

Flaithbheartagh— became a monk 724 

Aodh, or Hugh Alain — killed in battle 731 

Daniel — died on a pilgi'image at Joppa 740 

Niall-Freasach — became a monk 782 

Donagh, or Donchad — '* died in his bed " 786 

Aodh, or Hugh— slain in battle 815 

Connor, or Conchabhar — " died of grief, being unable to redress 

the misfortunes of his country " 837 

Niall-Caillie — drowned in the river CaiUie 851 

Turgesius, the Norwegian chief — possessed himself of the sovereign 

power ; ' ' expelled the Irish historians, and burned their books " ; 

made prisoner, thrown into a lough, and drowned 866 

Maol Ceachlin, or Malachy 1 879 

Hugh Fionnhath 897 

Flann Sionna .... 913 

Niall-Glundubh— '' died on the field of honor " 951 

Donnagh, or Donough 954 

Congall — slain by the Danes at Armagh 974 

Daniel— became a monk 984 



IRELAND'S ANCIENT INHABITANTS. 39 



A.D. 



Maol Ceachlin II. — resigned on the election of Brian Boroimlie as 

king of Ireland 1002 

Brian Boroimhe— a valiant and renowned prince; defeated the 
Danes in the memorable battle of Clontarf, on Good Friday, 
1014 ; assassinated in his tent the same night, while in the atti- 
tude of prayer. He was thirty years king of Munster, and 

twelve years king of Ireland 1014 

Maol Ceachhn II. restored 1039 

Donough, or Denis O'Brian, third son of the preceding 1048 

Tirloch, or Turlough, nephew of Donough 1098 

Muriertagh, or MuiTtough — resigned and became a monk 1110 

Turlough (O'Connor) II., the Great 1130 

Murtough MacNeil MacLachlin— slain in battle 1150 

Roderic, or Roger, O'Connor 1168 

Henry II., king of England— conquered the country, and became 

Lord of Ireland 1172 

(The Enghsh monarchs were styled "Lords of Ireland" un- 
til the reign of Henry VIII., who styled himself King ; this 
title continued till the Union, January 1, 1801. ) 

About B.C. 50 Strabo, the geographer, described Ireland 
as a cold land inhabited by cannibals. Compared with 
Italy it must have appeared cold; but so far as canni- 
balism was concerned he must have been imposed upon 
by a pretended aspirant, or have drawn largely upon his 
imagination, as there is not a vestige of truth in the 
assertion. 

By Julius Csesar it was called Hibernia ; and in a.d. 82 
Tacitus writes ; " In the fifth campaign, Agricola, crossing 
over in the fifth ship, subdued, by frequent and success- 
ful engagements, several nations till then unknown, and 
stationed troops in that part of Britain which is opposite 



40 IRELAND: ITS CHRISTIANITY AND LEARNING. 

Ireland, rather with a view to future advantages than 
from any apprehension of danger from that quarter ; for 
the possession of Ireland, situated between Britain and 
Spain, and lying commodiously to the Gallic Sea, would 
have formed a very beneficial connection between the most 
powerful parts of the empire. This island is less than 
Britain, but larger than those of our sea. Its soil, climate, 
and the manners and dispositions of its inhabitants are 
little different from those in Britain. Its ports and har- 
bors are better known from the concoui'se of merchants 
for the purpose of commerce. Agricola had received into 
his protection one of its petty kings, who had been ex- 
pelled by a domestic sedition ; and detained him under 
the semblance, till an occasion should offer of making use 
of him. I have heard him frequently assert that a single 
legion and a few auxiliaries would be sufficient to conquer 
Ireland and keep it in subjection, and that such an event 
would also have contributed to restrain the Britons by 
awing them with the prospect of the Roman arms all 
around them, and, as it were, banishing liberty from their 
sight." 

Thus man proposed, but a higher Power otherwise dis- 
posed of the succeeding events. No Roman soldier en- 
tered Ireland. That Roman empire whose legions held 
the fairest parts of the ancient world, from the western 
coasts of Britain to the Himalaya Mountains; that had 
trampled under its feet the rights of mankind; that had 
sacrificed human liberty on the altars of abject slavery ; 
that had masterdom over both the bodies, minds, and 
spirits of the vanquished ; that had dictated laws without 



IRELAND'S ANCIENT INHABITANTS. ^\ 

representation to the conquered ; that was a vast combina- 
tion of incongruities of military despotism, legal enact- 
ments, and governmental absolutism ; the center of com- 
merce, the founder of cities, the builder of bridges, the 
constructor of roads, the promoter of learning, the patron 
of art, the encourager of science, and the propagator of 
whatever was beautiful in conception or fascinating in the 
production of painting, sculpture, and statuary; and un- 
consciously by its grinding process preparing the way for 
its own dissolution — finally passed out of existence ; while 
Britain, notwithstanding various warlike tempests, hostile 
invasions, and civil contests, which, humanly speaking, 
were sufficient to have wiped her off the earth, arose grad- 
ually to be a seat of learning, a great military and naval 
power, the mistress of the sea in commerce, the home of 
manufactures, the promoter of civil and religious freedom, 
and the head of an empire whose domain is far more ex- 
tensive and its inhabitants more numerous than the old 
Roman empire in its palmiest days could have conjured 
up in imagination. 

The northern parts of Britain were never conquered by 
the Romans. In every attempt at their conquest the na- 
tives of what is now known as " the Highlands " gallantly 
repulsed the assailants. Gralgacus and other chiefs were 
distinguished for their heroic defense of their ancient glens 
and mountain homes. Anciently three great races dwelt in 
North Britain. They included the kingdom of Strathclyde, 
which embraced all the territory of Lancashire and that 
south of the Firth of Forth ; the kingdom of the Scots, 
who inhabited Argyleshire, Perthshire, and the Western 



42 IRELAND. ■ ITS CHRISTIANITY AND LEARNING. 

Islands ; and also the kingdom of the Picts, who inhabited 
the more northern parts. 

The Scots had originally emigrated from the north of 
Ireland under Fergus some centuries before. Their Irish 
kingdom was called Dah'iadia, which included the present 
counties of Antrim, Down, and Londonderry, whose capi- 
tal was Carrickfergus. Under a leader named Lome an- 
other Scottish colony left Dalriadia and joined the original 
emigrants in Argyleshire. In early ecclesiastical history, 
after the conversion of the Scots to Christianity, the people 
and territory of Dalriadia, in Ireland, were called Scotia 
Major, while the colonists and territory of Argyleshire and 
Perthshire and the Western Islands were styled Scotia 
Minor. 

In process of time the people of Scotia Minor conquered 
and annexed those of Strathclyde, and subsequently those 
of the Picts, thus uniting the whole in the twelfth century 
into one kingdom, known as Scotland; after which the 
name Scotia Major began gradually to be dropped from 
Ireland, and the present name of Ireland and the Irish to 
be used instead. 

While the southern Britons were conquered by the Ro- 
mans between the years 42 and 449, and their territory 
was known as Roman Britain, which was divided into five 
provinces, Ireland never belonged to that empire, although 
many a skirmish had taken place between the Scots and 
the Roman legions, which produced in the minds of the 
former an uncompromising enmity against the latter, and 
led to many an incursion of the Scots into Britain for the 
sake of retaliation, plunder, and the capture of slaves. 



IRELAND'S ANCIENT INHABITANTS. 43 

About 389 an invasion of barbarians entered Dacia and 
attempted to cross the Danube into the provinces south of 
that river. To aid in their repulsion some of the legions 
were transferred from Britain to the scenes of warfare. 
This left the defenses of North Britain weakened ; perceiv- 
ing which, the Scots took advantage, entered Britain, and 
captured much booty and many persons, whom they car- 
ried to Ireland and sold into bondage. 



SUCCATHUS MAGONIUS. 

Succathus Magonius seems to have been one of these cap- 
tives. He was then about sixteen years of age, and seems 
to have been descended from an ancient, honorable, noble 
Roman family. His grandfather was a presbyter of one of 
the churches of Britain, and his father was a deacon of the 
same religious denomination, and a decurio of the city of 
Bennavem, a Roman civil headquarters, on the banks of 
the Clyde, near Dunbarton. Dunbarton arose to eminence 
and subsequently became the capital of the kingdom of 
Strathclyde, afterward memorable for its surroundings, 
beleaguerments, and destruction by its Anglo-Saxon and 
Danish intruders, as well as for the part that the people 
basking along the banks of the Clyde, the Forth, and 
throughout the adjoining territories, contributed toward 
the organization of the kingdom of Scotland. 

A Roman provincial decurio was similar to a councilor 
of a modern city. He was clothed with magisterial au- 
thority, and could act on many occasions in a judicial as- 
pect. It was a position of profit and honor, and reflected 



44 IRELAND: ITS CHRISTIANITY AND LEARNING. 

a corresponding distinction on the holder thereof and his 
family. 

There was no reason for its being incompatible with 
that of a deacon of the Christian church. Originally dea- 
cons were appointed from the circumstances of the occa- 
sion, not to be clergymen, but to serve tables for the poor 
at Jerusalem. It was a temporal and not a spiritual office 
during the days of the Apostles. Gradually it grew to be a 
spiritual calling ; just as the cardinals were first appointed 
at Rome, during a plague, to bury the dead, and subsequent- 
ly increased to such importance as to become princes of the 
church, by whom the popes were to be chosen. All clergy- 
men in primitive times, like Paul, supported themselves 
with the labors of their own hands. They could be 
lawyers or judges, mechanics or laborers, and still be 
clergymen. 

The mother of this youth was also a remarkable, strong- 
minded woman. She was Conchessa, a sister of the cele- 
brated Martin of Tours, who died in a.d. 397 and whose 
fame has outlived his detractors and persecutors. 

One brother, named Sananas, also a deacon, and five 
sisters, known as Lupita, Tigris, Liemania, Dararca, and 
Sanena, composed with his father and mother the house- 
hold family of this youth. 

In those days raids on Britain and other countries for 
capturing booty, plunder, and robbery were a part of the 
business of savage tribes. To oppress the weak and en- 
slave the innocent were not uncommon transactions. 
Noble and ignoble shared the same common catastrophe. 
Neither age nor sex nor beauty formed a barricade against 



IRELAND'S ANCIENT INHABITANTS. 



45 



such results. Might ever and anon overruled right in such 
forays ; and the ruder, the more ferocious and savage the 
assailants, the more victorious they became over their 
more refined and vanquished opponents. 

On returning to Ireland, the Scots sold their captives 
respectively to several masters. Succathus Magonius was 
sold among others to a royal chief named Milcho who re- 
sided at Sliemish, near Ballymena, in the county of Antrim, 
where is a townland still known as Bally ligpatrick ; and 
during six years he served his master in a menial capac- 
ity faithfully and conscientiously. 

While from his earliest recollection he had spoken the 
Latinized British language, he now became acquainted 
with a different tongue which was spoken in Ireland. It 
was called the Celtic. It was the language of music, 
poetry, and eloquence. It was the embodiment of the 
sublime and the beautiful. 

For six years he heard this language spoken. It became 
a part of his nature and the expression of his thoughts. It 
captivated his mind. He loved its sweet accents. He be- 
came a master of its utterance and an eloquent delineator 
of its verbiage; which in subsequent years rendered his 
mission to the Scottish people successful. 

His Birth. 

Several dates are assigned to the birthday of our captive. 
By William of Malmesbury, Adam Dormerheim, John of 
Glastonbmy, Alfred Creasey, Stoneyhurst, and Probas, he 
was born in a.d. 361 ; while by Henry Marleburgh it oc- 



46 IRELAND: ITS CHRISTIANITY AND LEARNING. 

curred in a.d. 376 ; by Jocelin, in 370 ; by Florence, Usher, 
Eev. John Lynch, and the Book of Sligo, in 372 or 373. 

His Escape from Bondage. 

During the time spent in servitude two leading thoughts 
arose before his mind uninterruptedly — that of father, 
mother, brothers and sisters, home and friends ; and that 
of the Supreme Being and his relations to the Triune Maj- 
esty in the heavens. 

At last he escaped and was enabled to return to the 
home of his youth, where he was received with the fondest 
enthusiasm by his family and friends. 

His Ministerial Studies. 

These were doubtless conducted at his home. In a 
former part it has been stated that the condition of educa- 
tion in Britain under the Romans was of a superior order. 
An institution wherein Latin, Greek, the British language, 
arts, and sciences were taught, was at the home of Patrick's 
youth. He had thus ample opportunity for preparing 
himself for professional life. 

It was customary in those times among those of Oriental 
and Latin origin on adopting a new profession to assume 
a corresponding name. So this young student, in select- 
ing the profession of the ministerial calling, had a similar 
privilege allowed him ; and being descended from the pa- 
trician order of ancient Eome, he chose a name derived 
from it to designate his calling, and hence he was styled 
Patricius, which in English means Patrick. 



IRELAND'S ANCIENT INHABITANTS. 47 

Like the Apostle of the Gentiles, who heard a man from 
Macedonia calling him to come over and help them, so 
Patrick seemed to think that he heard the voice of the 
Irish calling on him for similar aid. There is a wonderful 
mental and spiritual likeness between Paul and Patrick. 
Both were men of independent thought, purpose, and ac- 
tion. Both were profoundly acquainted with the sacred 
Scriptures. Both were unmarried and yet advocated 
the right of the ministry to marry. Both believed in 
the ef&cacy of free sovereign grace, the atonement made 
by Christ, justification by faith, the adoption of the 
children of God, salvation through the shed blood and 
living intercession of Christ, and the absolute sovereignty 
of the supreme Head, the great High Priest, and the su- 
preme mover of human forces in favor of whatever tends 
to noble thoughts, correct principles, true conditions, and 
unconditional salvation. 

Thus prepared for his future career, there was no un- 
certain statement made by him about his intended home. 
He left his family, wealth, ease, pleasure, friends, and 
country for Ireland, where death, privations, poverty, and 
hunger were no uncommon surroundings. 

Patrick in Ireland. 

After completing his work of preparation for the sacred 
ministry and his mission, he passed over to Ireland about 
the year 432 ; and as he was by his previous stay in that 
country rendered able to address the people in their own 
language, his success as a missionary surpassed his expec- 



48 IRELAND: ITS CHRISTIANITY AND LEARNING. 

tation. Wherever lie went a new and undefined interest 
was created by his sermons. His words seemed clothed 
with an indescribable magnetic eloquence which not only- 
attracted his audience but enforced the truth of his teach- 
ings upon their hearts and affections. The sacred Scrip- 
tures were his study by day and his meditation by night. 
His sympathetic style of address attracted the attention 
of all who heard him. 

Patrich^s Biblical Teachings. 

The life and labors of such a man cannot be easily ap- 
preciated by those of the present age. We are to remem- 
ber that when he commenced his missionary labors Ireland 
was a land foreign to the Roman empire, and was withal 
not only pagan in religion, but barbarous and uncivilized. 
The chief thought in the minds of the Irish was plunder, 
murder, revenge, and cruelties. For centuries they had 
been accustomed to make predatory invasions of Britain, 
Gaul, and other countries. Their enmity against the Ro- 
mans in Britain was indomitable. For a time they seized 
the country, which required the utmost effort of Theo- 
dosius the Great to repel them. 

The success of Patrick arose partly from his ability to 
address his hearers in their own vernacular, which he ac- 
quired during his former servitude, and also from his 
fervency, devotion, and piety, which gave him command- 
ing influence with all with whom he came in contact. His 
acquaintance with the sacred Scriptures was marvelous in 
an age when printing was unknown. In his Confession, 



IRELAND'S ANCIENT INHABITANTS. 49 

and letter to Coroticus, his biblical quotations are quite 
numerous. They include sixty-one from the Old Testa- 
ment and one hundred and thirty from the New Testa- 
ment, ranging over the one from Genesis to Malachi and 
over the other from the Gospel of Matthew to the Book of 
Eevelation, as follows: there are two from Genesis, two 
from Exodus, one from Leviticus, one from Deuteronomy, 
one from 1 Samuel, three from 2 Samuel, two from 2 
Kings, one from 2 Chronicles, one from Job, twenty -three 
from the Psalms, four from Proverbs, eight from Isaiah, 
four from Jeremiah, two from Hosea, one from Joel, one 
from Amos, one from Habakkuk, and three from Malachi ; 
while there are seventeen from the Gospel of Matthew, 
fourteen from Mark, eight from John, thirteen from the 
Acts of the Apostles, twenty-two from Romans, four from 
1 Corinthians, nine from 2 Corinthians, five from Gala- 
tians, four from Ephesians, one from Philippians, two 
from Colossians, two from 1 Thessalonians, four from 2 
Thessalonians, one from 1 Timothy, two from 2 Timothy, 
one from Titus, two from Hebrews, one from James, 
seven from 1 Peter, five from 1 John, two from Jude, and 
seven from Revelation. "With such an array of armor of 
his divine Master he could not have been otherwise than 
successful. 

PatricTi's Conversion and Creed. 

His visit to Tara and the other parts of Ireland showed 
a confidence in a higher Power than himseK. His Hymn, 
composed before his meeting with King Laoghaire, ex- 
hibits an unflinching faith in the Supreme Being, the 



50 IRELAND: ITS CHRISTIANITY AND LEARNING. 

divine Master, and the Holy Spirit. There is no doubt- 
ful tone in his invocation, there is no uncertain statement 
about his belief. The sacred Three in One are presented 
in sublime terms. His life was spent in the service of his 
divine Master without earthly reward, from the pure love 
of the souls of the people. Eight years before his 
death, he is said to have founded a monastery and church 
at Armagh which subsequently became distinguished in 
history. 

By some his education has been depreciated. If, how- 
ever, the times and circumstances in which he lived, and 
during which he was preparing for his missionary course, 
be duly considered, his attainments will not fail in com- 
parison with those of his critics ; for it is doubtful, if they 
were required to express their thoughts in Latin, that 
their grammatical structure would surpass his composi- 
tion as set forth in his writings. His success in the con- 
version of so many of the Irish, in founding so many 
churches, and in ordaining so many bishops as their 
pastors, discloses a will, an energy, a labor, a persever- 
ance, an intelligence, and a mental and intellectual power 
which surpass the utmost bounds of human imagination. 

The conversion of the Irish people was by no means an 
easy undertaking. They were not under a civilized gov- 
ernment. While there was one chief king and four other 
provincial kings, there were upward of three hundred 
chiefs who exercised an important influence and had to be 
approached in terms becoming their respective positions. 

Each chief held the mastery over his clan. The people 
of one clan oftentimes made war upon those of another. 



IRELAND'S ANCIENT INHABITANTS. 



51 



Even should the people of one clan be brought under the 
influence of the gospel, Patrick had to conciliate the chief 
of the next before being permitted to missionate among 
his people. Thus king after king and chief after chief had 
to be reconciled to the teachings of the gospel before their 
people could be approached ; but when a king or a chief 
once became a believer and was baptized, all his people 
were ordered to be baptized likewise. The king or chief 
was the important character to convert, for when that was 
done the people were compelled to follow. Such a course 
accounts for the large numbers of people said to have been 
baptized in the course of a day in ancient times among 
the barbarians of France, after their king was converted 
to the Christian faith. 

A question arises : By whom was Patrick commissioned 
to convert the Scots of Ireland ? There is no mention of 
his name or country or mission in the annals of the Ro- 
man church of that time. The Bishop of Rome was not 
acquainted with him. In 432 Prosper Aquitanus was no- 
tary of the Roman see and author of the Annals of the 
Roman church, but no mention is made therein of Patrick 
or his mission. The Venerable Bede, in his chronicle of 
history, in 672, is silent about him. Baronius is also ret- 
icent. As his name is not mentioned by either Aqui- 
tanus, or Bede, or Baronius, or by any other contemporary 
Roman Catholic historian, it follows that he was unknown 
to them and had no connection with their church. 

The creed of Patrick forms an orthodox faith, whose 
purity is beyond the shadow of doubt. It is simply ex- 
pressed, but magnificent in thought, and is as follows : 



52 IRELAND: ITS CHRISTIANITY AND LEARNING. 

" There is no other God besides God the Father, and his 
Son Jesus Christ, whom we confess to have been from 
everlasting with the Father, and who was begotten before 
all things, and by whom all things were made, visible and 
invisible, and who was made man, and overcame death, 
and ascended into heaven to the Father. And God gave 
nnto him all power over every name in heaven and on 
earth, that every tongue should confess that Jesus Christ 
is Lord and God. We believe in him, and expect that he 
will come again to judge the quick and the dead, and will 
render to every man according to his works ; and he has 
poured out abundantly the gift of the Holy Ghost, the 
judge of immortality, who maketh us believe and obey, 
and to be sons of God the Father, and to be fellow-heirs 
of Christ, whom we confess ; and we adore one God in 
Trinity of the sacred name." 

Patricks Writings. 

The first is his Hymn, said to have been composed 
when he and his followers were intending to visit the 
king at Tara. 

The second is his Confession, written at the close of his 
life. 

The third is an epistle addressed to Coroticus, a Welsh 
chief. 

In all these compositions the sacred Scriptures are his 
guide. He relies upon no human authority. He proclaims 
himself, like another Paul, influenced only by divine im- 
pulse to return as a missionary to Ireland. 



IRELAND'S ANCIENT INHABITANTS. 53 

He gives no human or ecclesiastical authority for his 
commission to preach the gospel in Ireland. 

The pope is not mentioned. The Virgin Mary is not 
referred to. The Mass is not presented. Purgatory, 
transubstautiation, kneeling before the host, bowing at 
the name of Jesus, prayers for the dead, are not men- 
tioned. Saints, angels, images, and pictures are not re- 
ferred to. 

His chief theme is Christ's blood shed for sinners, God's 
love, the Spirit's influence, all set forth without reserve, 
and based upon statements and proofs from the sacred 
Scriptures. 

The following are the only genuine writings of this dis- 
tinguished missionary, which are submitted for a careful, 
candid examination of their nature, character, doctrine, 
and thought ; they unconditionally set forth fully his the- 
ological sentiments, which are in entire harmony with the 
orthodox views of the Oriental churches of that age, and 
with the sentiments of the Christian fathers heretofore 
presented as to the value, importance, and immediate 
worth of the sacred Scriptures as the basis and gi*ound of 
faith, as well as with the sentiments of evangelical Chris- 
tendom : 

Patricks Hymn. 

{Patricii Canticimi Scotticum, a.d. 440.) 

1. 

" I bind myself to-day. 

The strong power of an invocation of the Trinity, 
The faith of the Trinity in Unity, 
The Creator of the elements. 



5^ IRELAND: ITS CHRISTIANITY AND LEARNING. 

2. 

" I bind myself to-day. 

The power of the incarnation of Christ, with that of 

his baptism, 
The power of the crucifixion, with that of his burial, 
The power of the resurrection, with the ascension. 
The power of the coming to the sentence of judgment. 



" I bind myself to-day. 

The power of the love of the seraphim. 

In obedience to angels (in the service of archangels), 

In the hope of resurrection unto reward, 

In the prayers of the noble fathers. 

In the predictions of the prophets, 

In the preaching of the apostles. 

In the faith of confessors, 

In the purity of holy virgins. 

4. 

" I bind myself to-day. 
The power of Heaven, 

The light of the sun, the whiteness of the snow, 
The force of the fire, the flashing of lightning. 
The velocity of wind, the depth of the sea. 
The stability of the earth, the hardness of rocks. 

5. 

" I bind myself to-day. 

The power of God to guide me. 

The might of God to uphold me, the wisdom of God 

to teach me. 
The eye of God to watch over me, the ear of God to 

hear me. 
The word of God to give me speech, the hand of God 

to protect me, 
The way of God to prevent me, the shield of God to 

shelter me, 



IRELAND'S ANCIENT INHABITANTS. 55 

The love of God to defend me, against the snares of 

the demons, 
Against the temptations of vice, against the lusts of 

nature. 
Against every man who meditates injury to me, 
Whether far or near, with few or many. 



"I have set around me all these powers 
Against every hostile savage power 
Directed against my body and soul ; 
Against the incantations of false prophets. 
Against the black laws of heathenism, 
Against the false heresy, 
Against the deceits of idolatry. 
Against the spells of women, smiths, and Druids, 
Against all knowledge which blinds the soul of man. 

7. 
" Christ protect me to-day 

Against poison, against burning, 
Against drowning, against wound, 
That I may receive abundant reward. 

8. 

" Christ with me, Christ before me, 
Christ behind me, Christ within me, 
Christ beneath me, Christ above me, 
Christ at my right hand, Christ at my left, 
Christ in the fort, Christ in the chariot-seat, 
Christ in the poop. 

9. 

" Christ in the heart of every man who thinks of me, 
Christ in the mouth of every man who speaks of me, 
Christ in every eye that sees me, 
Christ in every ear that hears me. 



56 IRELAND: ITS CHRISTIANITY AND LEARNING. 

10. 

" I bind myself to-day. 

The strong power of an invocation of the Trinity, 
The faith of the Trinity in Unity, 
The Creator of (the elements). 

11. 

" Salvation is of the Lord, 
Salvation is of the Lord, 
Salvation is of Christ. 
May thy salvation, O Lord, be ever with us." 

Confession of Patrick ; from Book of Armagh. 



" 1. I, Patrick, a sinner, the rudest and least of all the 
faithful, and most contemptible to very many, had for my 
father Calpurnius, a deacon, a son of Potitus, a presbyter, 
who dwelt in village of Bennavem Taberni^e, for he had a 
small farm hard by the place where I was taken captive. 
I was then nearly sixteen years of age. I did not know the 
true God ; and I was taken to Ireland in captivity with so 
many thousand men, in accordance with our deserts, be- 
cause we departed from Grod, and we kept not his precepts, 
and were not obedient to our presbyter who admonished 
us for our salvation. 

" 2. And the Lord brought down upon us the wrath of 
his kingdom, and dispersed us among many nations, even 
to the end of the earth, where now my littleness is so seen 
among foreigners. And there the Lord opened (to me) 
the sense of my unbelief, that, though late, I might re- 



IRELAND'S ANCIENT INHABITANTS. 57 

member my sins, and tliat I might return with my whole 
heart to the Lord my God, who had respect to my humilia- 
tion, and pitied my youth and ignorance, and took care of 
me before I knew him and before I had wisdom or could 
discern between good and evil, and protected me, and com- 
forted me as a father does a son. 

" 3. Wherefore I cannot keep silent — nor is it indeed ex- 
pedient (to do so) — concerning such great benefits and such 
great favor as the Lord has vouchsafed to me in the land 
of my captivity ; because this is our recompense (to him), 
that after our chastening or knowledge of God we should 
exalt and confess his wonderful works before every nation 
which is under heaven. 

"4. Because there is no other God, neither ever was, 
neither before, nor shall be hereafter, except God the 
Father, unbegotten, without beginning ; from whom is all 
beginning ; upholding all things, as we have said ; and his 
Son Jesus Christ, whom indeed, with the Father, we tes- 
tify to have always been, before the origin of the world, 
spiritually with the Father; and an inexplicable manner 
begotten before all beginning ; and by himself were made 
the things visible and invisible ; and was made man ; (and) 
death having been vanquished, was received into the hea- 
vens to the Father. And he has given to him all power in 
heaven, on earth, and under the earth, that every tongue 
should confess to him that Jesus Christ is Lord and God, 
in whom we believe, and expect (his) coming, to be ere long 
to judge of the living and of the dead, who will render to 
every one according to his deeds. And he has poured 
upon us abundantly the Holy Spirit, a gift and pledge of 



58 IRELANB: ITS CHRISTIANITY AND LEARNING. 

immortality, who makes the faithful and obedient to be- 
come sons of God and joint heirs with Christ ; whom we 
confess and adore — one God in the Holy Trinity of the 
sacred name. 

" 5. For he himself has said by the prophet, ' Call upon 
me in the day of thy tribulation, and I will deliver thee, 
and thou shalt magnify me.' And again he said, * It is 
honorable to reveal and confess the works of God.' 

" 6. Although I am in many respects imperfect, I wish 
my brethren and acquaintances to know my disposition, 
and that they may be able to comprehend the wish of my 
soul. I am not ignorant of the testimony of my Lord, 
who witnesses in the psalm, 'Thou shalt destroy those 
that speak a lie.' Again, ' The mouth that belieth killeth 
the soul.' And the same Lord saith in the gospel, ' The 
idle word that men shall speak they shall render an ac- 
count for in the day of judgment.' Therefore I ought 
earnestly, with fear and trembling, to dread this sentence 
in that day, when no one shall be able to withdraw himself 
or to hide, but when we all together shall render an ac- 
count of even the smallest of our sins before the tribunal 
of the Lord Jesus Christ. 

" 7. Wherefore I thought of writing long ago, but hesi- 
tated even till now ; because I feared falling into the tongue 
of men ; because I had not learned like others who have 
drunk in, in the best manner, both law and sacred litera- 
ture, in both ways equally, and have never changed their 
language from infancy, but have always added more to its 
perfection. For our language and speech is translated 
into a foreign tongue. 



IRELAND'S ANCIENT INHABITANTS. 59 

" 8. As can easily be proved from the developments of 
my writings, how I have been instructed and learned in 
diction ; because the wise man says, ' For by the tongue 
is discerned understanding and knowledge and the teach- 
ings of truth.' But what avails an excuse, (although) ac- 
cording to truth, especially when accompanied with pre- 
sumption ? Since, indeed, I myself now, in my old age, 
strive after what I did not learn in my youth, because 
they prevented me from learning thoroughly that which I 
had read through before. But who believes me although 
I should say as I have already said ? When a youth, nay 
almost a boy in words, I was taken captive, before I knew 
what I ought to seek, or what I ought to aim at, or what 
I ought to avoid. Hence I blush to-day, and greatly fear 
to expose my unskilfulness, because, not being eloquent, I 
cannot express myself with clearness and brevity, nor 
even as the spirit moves, and the mind and endowed un- 
derstanding point out. 

" 9. But if it had been granted to me, even as to others, I 
would not, however, be silent, because of the recompense. 
And if, perhaps, it appears to some that I put myself for- 
ward in this matter with my ignorance and slower tongue, 
it is, however, written, * Stammering tongues shall learn 
quickly to speak peace.' How much more ought we to 
aim at this — we who are the epistle of Christ for salvation 
even to the end of the earth — and if not eloquent, yet 
powerful and very strong — w;ritten in your hearts, not 
with ink, it is testified, 'but by the Spirit of the living 
God'! 

" 10. And again the Spirit testifies : 'And husbandry was 



60 IRELAND: ITS CHRISTIANITY AND LEARNING. 

ordained by the Most High.' Therefore I, first a rustic, a 
fugitive, unlearned, indeed not knowing how to provide 
for the future — but I know this most certainly, that be- 
fore I was humbled I was like a stone lying in deep mud ; 
and he who is mighty came, and in his own mercy raised 
me and lifted me up, and placed me on the top of the wall. 
And hence I ought loudly to cry out, to return also some- 
thing to the Lord for his so great benefits, here and in 
eternity, which benefits the minds of men cannot esti- 
mate. But, therefore, be ye astonished, both great and 
small, who fear God. And ye rhetoricians who do not 
know the Lord, hear and examine: who aroused me, a 
fool, from the midst of those who appear to be wise, and 
skilled in the laws, and powerful in speech and in every 
matter? And me — who am detested by this world — he 
has inspired me beyond others (if indeed I be such), but 
on condition that with fear and reverence and without 
complaining I should faithfully serve the nation to which 
the love of Christ has transferred me, and given me for 
my life, if I should be worthy ; and, in fine, I should serve 
them with humility and truth. 



" 1. In the measure, therefore, of the faith of the Trin- 
ity, it behooves me to distinguish, without shrinking from 
danger, to make known the gift of God and his everlasting 
consolation, and without fear to spread faithfully every- 
where the name of God, in order that even after my death 
I may leave it as a bequest to my brethren and to my 



IRELAND'S ANCIENT INHABITANTS. Q^ 

sons, whom I have baptized in the Lord — so many thou- 
sand men. And I was not worthy nor deserving that the 
Lord should gi-ant this to his servant; that after going 
through afflictions in so many difficulties, after captivity, 
after many years, he should grant me so great favor among 
the nation, which when I was yet in my youth I never 
hoped for nor thought of. 

" 2. But after I had come to Ireland I daily used to feed 
cattle, and I prayed frequently during the day; the love 
of God and the fear of him increased more and more, and 
faith became stronger, and the spirit was stirred ; so that 
I used in one day I said about a hundred prayers, and in 
the night nearly the same ; so that I used even to remain 
in the woods and in the mountains ; before daylight I used 
to rise to prayer, through snow, through frost, through 
rain, and felt no harm ; nor was there any slothfulness in 
me, as I now perceive, because the spirit was then fervent 
within me. 

" 3. And there indeed, one night in my sleep, I heard a 
voice saying unto me, * Thou fastest well ; thou shalt soon 
go to thy country.' Again, after a very short time, I 
heard a response saying to me, * Behold, thy ship is 
ready.' And it was not near, but perhaps two hundred 
miles away, and I never had been there, nor was I ac- 
quainted with any of the men there. 

" 4. After this I took flight, and left the man with whom 
I had been six years ; and I came in the strength of the 
Lord, who directed my way for good ; and I feared nothing 
till I arrived at that ship. And on that same day on which 
I arrived the ship moved out of its place, and I asked 



62 IRELAND: ITS CHRISTIANITY AND LEARNING. 

them that I might go away and sail with them. And 
it displeased the captain, and he answered sharply, with 
indignation, * Do not by any means seek to go with us.' 
And when I heard this I separated myself from them; 
and they began to say to me, ' Come, for we receive you 
in good faith ; make friendship with us in whatever way 
you wish.' And in that day I accordingly disdained to 
make friendship with them, on account of the fear of God. 
But in very deed I hoped that they would come into the 
faith of Jesus Christ, because they were heathen ; and on 
account of this I clave to them. And we sailed imme- 
diately. 

" 5. After three days we reached land, and for twenty- 
eight days we made our journey through a desert. And 
food failed them. And one day the captain began to say 
to me, * What, Christian, you say thy God is great and 
almighty ; why, therefore, canst thou not pray for us, for 
we are perishing with hunger ? For it will be a difficult 
matter for us ever again to see any human being.' But I 
said to them plainly, 'Turn with faith to the Lord my 
God, to whom nothing is impossible, that he may send 
food for us this day in your path, even till you are satis- 
fied, for it abounds everywhere with him.' And God as- 
sisting, it so came to pass. Behold, a herd of swine ap- 
peared in the path before our eyes, and (my companions) 
killed many of them, and remained there two nights, much 
refreshed. And their dogs were filled, for many of them 
had fainted and were left half dead along the way. And 
after that they gave the greatest thanks to God ; and I was 
honored in their eyes. 



IRELAND'S ANCIENT INHABITANTS. 



63 



"6. From that day forth they had food in abundance. 
They also found wild honey, and offered me a part of it. 
And one of them said, 'It has been offered in sacrifice.' 
Thanks to God, I consequently tasted none of it. But the 
same night while I was sleeping and Satan greatly 
tempted me, in a way which I shall long remember as 
long as I am in this body. And he fell upon me like a 
huge rock, and I had no power in my limbs save that it 
came to me into my mind that I should call out ' Helias ' 
with all my might, and in that moment I saw the sun rise 
in the heaven ; and while I was crying out ' Helias ' with 
all my might, behold, the splendor of that sun fell upon 
me and at once removed the weight from me. And I be- 
lieve I was aided by Christ my Lord, and his Spirit was 
there crying for me ; and I hope likewise that it will be 
thus in the days of my oppression, as the Lord says in the 
gospel, * It is not you that speak, but the Spirit of youi* 
Father which speaketh in you.' 

m. 

"1. And again after many years I was taken captive 
once more. On that first night, therefore, I remained 
with them, but I heard a divine response saying to me, 
'But for two months thou shalt be with them,' which ac- 
cordingly came to pass. On the sixtieth night the Lord 
delivered me out of their hands. 

" 2. Even on our journey he provided for food and fire 
and dry weather every day, till on the fourteenth day we 
aU arrived. As I stated before, we pursued our journey 



64 IRELAND: ITS CHRISTIANITY AND LEARNING 

for twenty-eight days through the desert, and the very 
night on which we all arrived we had no food left. 

" 3. And again, after a few years, I was in the Britains 
with my parents, who received me as a son, and earnestly 
besought me that now, at least, after the many hardships 
I had endured, I would never leave them again. And 
then I saw indeed, in the bosom of the night, a man com- 
ing as it were from Ireland, Victorius by name, with in- 
numerable letters, and he gave one of them to me. And 
I read the beginning of the letter containing 'The Voice 
of the Irish.' And while I was reading aloud the begin- 
ning of the letter, I myself thought in my mind that I 
heard the voice of those who were near the wood of Foclut, 
which is close to the western sea. And they cried out thus 
as if with one voice : * We entreat thee, holy youth, that 
thou come and henceforth walk among us.' And I was 
deeply moved in heart and could read no farther, and so I 
awoke. Thanks be to God that after very many years the 
Lord granted them according to their cry ! 

"And on another night, I know not — God knows — 
whether in me or near me, with almost eloquent words, 
which I heard and could not understand, except at the 
end of the speech, one spoke as follows: *He who gave 
his life for thee is he who speaks in thee,' and so I awoke 
full of joy. And again I saw him praying in me, and he 
was as it were within my body, and I heard above me, 
that is, above the inner man, and there he was praying 
mightily with groanings. And meanwhile I was stupefied 
and astonished, and pondered who it could be that was 
praying in me. But at the end of the prayer he so spoke as 



IRELAND'S ANCIENT INHABITANTS. Q^ 

if he were the Spirit. And I awoke and remembered that 
the Apostle said, * The Spirit helps the infirmities of our 
prayers. For we know not what we should pray for as 
we ought, but the Spirit himself asketh for us with un- 
speakable groanings which cannot be expressed in words.' 
And again, ' The Lord is our Advocate and prays for us.' 

" 4. I saw in a vision of the night a writing against me, 
without honor. And at the same time I heard a response 
saying to me, * We have seen with displeasure the face of 
the designate with his name stripped.' He did not say, 
' You have seen with displeasure,' but * We have seen with 
displeasure,' as if he had joined himself to me, as he had 
said, 'He that toucheth you is as hef that toucheth the 
apple of mine eye.' Therefore I give thanks to him who 
comforted me in all things, that he did not hinder me from 
the journey which I had resolved, and also from the word 
which I had learned from Christ my Lord. But the more 
from that time I felt in myself no little power, and my 
faith was approved before God and men. 

"5. But on this account I boldly assert that my con- 
science does not reprove now or for the future. ' God is 
my witness ' that I have not lied in the statements that I 
have made to you. 

IV. 

" 1. But it would be long to relate all my labor in details, 
or even in part. Briefly, I may tell how the most holy 
God often delivered me from slavery, and from twelve 
dangers by which my life was imperiled, besides many 
snares and things I cannot express in words, neither 



6(5 IRELAND: ITS CHRISTIANITY AND LEARNING. 

would I give trouble to my readers. But there is God the 
Author, who knew all things before they came to pass. 

" 2. For I am greatly debtor to God, who has bestowed 
on me such grace that many people through me should be 
born again to God, and that everywhere clergy should be 
set apart for a people newly coming to the faith, whom 
the Lord took from the ends of the earth, as he had 
promised of old by his prophets: *To thee the Gentiles 
will come and say, As our fathers made false idols, and 
there is no profit in them.' Again: 'I have set thee to 
be a light to the Gentiles, that thou mayest be for salva- 
tion unto the uttermost parts of the earth.' And there I 
am willing to wait the promise of him who never fails, as 
he promises in the gospel: 'They shall come from the 
east and the west, and shall sit down with Abraham, 
Isaac, and Jacob,' as we believe that believers shall come 
from all the world. 

" 3. Therefore it becomes us to fish well and diligently, 
as the Lord premonishes and teaches, saying : ' Come ye 
after me, and I will make you fishers of men.' And again 
he says by the prophets : ' Behold, I send my fishers and 
hunters, saith the Lord.' Therefore it is very necessary 
to spread our nets, so that a copious multitude and crowd 
may be taken for God, and that everywhere there may be 
clergy who shall baptize and exhort a people needy and 
anxious, as the Lord admonishes and teaches in the gos- 
pel, saying: 'Going, therefore, teach ye all nations, bap- 
tizing them in the name of the Father, and of the Son, 
and of the Holy Spirit — even to the end of the age.' 
Again : * Going into the whole world, preach the gospel to 



IRELAND'S ANCIENT INHABITANTS. (57 

every creature. He that believeth and is baptized shall 
be saved, but he that believeth not shall be condemned.' 

"4. Whence, then, has it come to pass that in Ireland 
they who never had any knowledge, and until now have 
only worshiped idols and unclean things, have lately be- 
come a people of the Lord, and are called the sons of God ? 
Sons of the Scots and daughters of chieftains are seen to 
be monks and virgins of Christ. God is mighty, and may 
he grant to me that in the future I may spend myself for 
your souls ! Behold, I call God to witness upon my soul 
that I lie not ; neither that you may have occasion, nor 
because I hope for honor from any man. Sufficient to me 
is honor which is not belied. But I see that now I am 
exalted by the Lord above measure in the present age ; 
and I was not worthy nor deserving that he should aid 
me in this, since I know that poverty and calamity suit 
me better than riches and luxuries. But Christ the Lord 
was poor for us. 

" 5. But I, poor and miserable, even if I wished for riches, 
yet have them not, neither do I judge my own self, be- 
cause I daily expect either murder, or to be circumvented, 
or to be reduced to slavery, or mishap of some kind. 

" 6. But I beg of those who believe and fear God, who 
ever shall deign to look or receive this wi-iting, which Pat- 
rick, the sinner, unlearned indeed, has written in Ireland, 
that no one may ever say, if I have done or demonstrated 
anything according to the will of God, however little, that 
it was my ignorance (which did it). But judge ye, and let 
it be most truly believed that it has been the gift of God. 
And this is my Confession before I die." 



68 IRELAND: ITS CHRISTIANITY AND LEARNING. 

Patricks Epistle to Coroticus. 

" 1. I, Patrick, a sinner, unlearned, declare indeed that I 
have been appointed a bishop in Ireland ; I most certainly 
believe that from God I have received what I am. I dwell 
thus among barbarians, a proselyte and an exile, on ac- 
count of the love of God. He is witness that it is so. Not 
because I desired to pour out anything from my mouth 
so harsh and severe, but I am compelled, stirred up by 
zeal for God and for the truth of Christ, for the love of 
my neighbors and sons, for whom I have abandoned 
country and parents, and my soul, even unto death, if I 
be worthy (of such honor). I have vowed to my God to 
teach the peoples, although I be despised by some. 

" 2. "With my own hand I have written and composed 
these words, to be given and handed to the soldiers, to be 
sent to Coroticus — I do not say, to my fellow-citizens, and 
to the citizens of the Roman saints, but to the citizens of 
demons, on account of their own evil deeds, companions 
of the Scots and apostate Picts, who stain themselves 
bloody with the blood of innocent Christians whom I have 
hegotten without number and have confirmed in Christ. 

"3. On the day after that on which (these Christians) 
were anointed neophytes in white robes, while it was yet 
glistening on their foreheads, they were cruelly massacred 
and slaughtered with the sword by those above mentioned. 
And I sent a letter with a holy presbyter, whom I taught 
from his infancy, with other clergy, begging them that 
they would restore to us some of the plunder, or of the 
baptized captives whom they took ; but they laughed at 



IRELAND'S ANCIENT INHA'BITANTS. gg 

them. Therefore I do not know what I should lament 
for the more, whether those who were slain, or those 
whom they captured, or those whom the devil has giie- 
vously ensnared with the everlasting pain of Gehenna, for 
they will be chained together with him ; for, indeed, he 
who commits sin is a slave, and is termed a son of the 
devil. 

"4. Wherefore let every man fearing God know that 
they (soldiers) are aliens from me, and from Christ my 
God, for whom I discharge an embassage — patricides, 
fratricides, ravening* wolves devouring the people of the 
Lord as the food of bread. As he says, 'The ungodly 
have dissipated thy law. Lord.' Since in these last times 
Ireland has been most excellently and auspiciously planted 
and instructed by the favor of God, I do not use up (other 
men's labors, but) I have a part with those whom he hath 
called and predestined to preach the gospel amid no small 
persecutions, even to the end of the earth ; although the 
enemy envies us, by the tyranny of Coroticus, who fears 
not God nor his presbyters whom he hath chosen, and 
committeth to them the greatest, divine, sublime power, 
* Whom they bind upon the earth, they are bound also in 
heaven.' 

" 5. I therefore earnestly beseech (you) who are holy and 
humble in heart not to flatter such persons, nor to take 
food and drink with them, nor to deem it right to take 
their alms, until they rigorously do penance with tears 
poured forth, and make satisfaction to God, and liberate 
the servants of God, and the baptized handmaidens of 
Christ, for whom he was put to death and crucified. 



70 IRELAND: ITS CHRISTIANITY AND LEARNING. 

" 6. The Most High reprobates the gifts of the wicked. 
He that offereth sacrifice of the goods of the poor is as one 
that sacrificeth the son in the presence of his fatlier. 
'The riches,' he says, 'which he will collect unjustly 
shall be vomited from his belly ; the angel of death shall 
drag him off, the fury of the dragons shall assail him, the 
inextinguishable fire shall devour him. And therefore, 
woe unto those who fill themselves with things which are 
not their own ; ' or ' what doth it profit a man, if he gain 
the whole world, and suffer the loss of his own soul.' 

" 7. It were long to discuss (texts) one by one, or to run 
through the whole law to select testimonies concerning 
such cupidity. Avarice is a deadly sin : ' Thou shalt not 
covet thy neighbor's goods.' 'Thou shalt not kill.' A 
murderer cannot be with Christ. ' Whosoever hateth his 
brother is termed a murderer,' or, ' He who loveth not his 
brother abideth in death.' How much more guilty is he 
who hath stained his hands with the blood of the sons of 
God — whom he lately acquired in the ends of the earth, by 
the exhortation of our littleness ! 

" 8. Was it indeed without God, or according to the flesh, 
that I came to Ireland? Who compelled me? I was 
bound by the Spirit not to see again any of my kindred. 
Do not I love pious compassion, because I act (thus) to- 
ward that nation which once took me captive and laid 
waste the servants and handmaidens of my father's house ? 
I was a free man, according to the flesh ; I was born of a 
father who was a decurio. For I bartered my noble birth 
— I do not blush to regret it — for the benefit of others. 
In fine, I am a servant of Christ, (given over) to a foreign 



IRELAND'S ANCIENT INHABITANTS. 



71 



nation, on account of the ineffable gloiy of that perennial 
life which is in Christ Jesus our Lord. And if my own 
friends do not acknowledge me — 'A prophet hath not 
honor in his own country.' 

" 9. Perhaps (they think) we are not of the one sheep- 
fold nor have the one God as Father. As he says, * He that 
not with me is against me ; and what gathereth not with 
me scattereth.' It is not fitting that one destroys, an- 
other builds. I do not seek those things which are my 
own. 

" 10. Not my grace, but God, indeed, hath put this de- 
sire into my heart, that I should be one of the hunters 
and fishers whom of old God promised before the last day. 
I am envied. What shall I do, Lord I I am greatly despised. 
Behold, thy sheep are torn around me, and are plundered 
even by the above-mentioned robbers, by the order of 
Coroticus, with hostile mind. Far from the love of God 
is the betrayal of the Christians into the hands of the 
Scots and Picts. Ravening wolves have swallowed up 
the flock of the Lord, which everywhere in Ireland was 
increasing with the greatest diligence, and the sons of the 
Scots and the daughters of princes are monks and virgins 
(in numbers) I cannot enumerate. Wherefore the injury 
done to the righteous will not give thee pleasure here, nor 
will it ever give thee pleasure in the regions below. 

" 11. Which of the saints would not dread to be sportive 
or to enjoy a feast with such persons! They have filled 
their houses with the spoil of the Christian dead. They 
live by rapine, they know not (how) to pity. Poison, 
deadly food they hand to their friends and sons. As Eve 



72 IRELAND: ITS CHRISTIANITY AND LEARNING. 

did not understand that she offered death to her husband, 
so are all thoSfe that do evil — they work out evil-acting 
death and perpetual punishment. 

" 12. It is the custom of the Roman and Gallic Christians 
to send holy and suitable men to the Franks and to the 
other nations, with so many thousands of sohdi, to redeem 
baptized captives — you (Coroticus) so often slay them, 
and sell them to a foreign nation that knows not God! 
You surrender members of Christ as into a den of wolves ! 
What hope have you in God ? or he who either agrees with 
you or who uses to you words of flattery ? 

" 13. God will judge. For is it not written, * Not only 
they who do evil, but also they who consent unto, are to 
be condemned ' ? I know not what I can say, or what I 
can speak further, concerning the departed sons of God, 
whom the sword has touched beyond measure severely. 
For it is written, 'Weep with them that weep,' and 
again, 'If one member suffers, all members suffer along 
with it.' Wherefore the church laments and bewails her 
sons and daughters whom the sword has not yet slain, but 
who have been carried to distant parts, and exported into 
far-off lands, where sin manifestly is shamelessly stronger, 
and abounds. There free-born Christian men having been 
sold are reduced to bondage, too, of the most worthless, 
the vilest and apostate Picts ! 

" 14. Therefore with sadness and sorrow I will cry out, 

my most beautiful and most beloved brethren and sons 
whom I begot in Christ — I cannot count you — what shall 

1 do for you? I am not worthy before God or men to 
help! The wickedness of the wicked has prevailed 



IRELAND'S ANCIENT INHABITANTS. 73 

against us ! Perhaps they do not believe that we have 
partaken of one baptism, or that we have one Grod as 
Father. To them it is a disgrace that we have been born 
in Ireland, as he says, 'Have you not one Grod — why 
have ye forsaken each his neighbor % ' Therefore I grieve 
for you, I do grieve, my most beloved ones. But again, I 
rejoice within myself, I have not labored in vain, and my 
pilgrimage has not been in vain, although a crime so 
horrid and unspeakable has happened. Thanks be to 
God, baptized believers, ye have passed from this world to 
paradise ! I see you have begun to migrate where shall be 
no night, nor gi'ief, nor death any more, but 'ye shall 
exult as calves let loose from their bonds, and ye shall 
tread down the wicked, and they shall be ashes under 
your feet.' 

" Ye, therefore, shall reign with the apostles and prophets 
and martyi's, and obtain the eternal kingdom, as he Him- 
self testifies, ' They shall come from the east and the west, 
and shall sit down with Abraham, and Isaac, and Jacob, 
in the kingdom of heaven.' ' Without are dogs, and sor- 
cerers, and murderers, and liars, and perjurers.' 'Their 
part is in the lake of eternal fire.' Not without reason 
does the Apostle say: 'When the just will scarcely be 
saved, where shall the sinner, and the impious, and the 
transgressor of the law find himself?' For where will 
Coroticus, with his most wicked rebels against Christ — 
where shall they see themselves? When baptized women 
are distributed as rewards on account of a wretched tem- 
poral kingdom, which indeed in a moment shall pass away 
like clouds of smoke which is dispersed everywhere by the 



74 



IRELAND: ITS CHRISTIANITY AND LEARNING. 



wind ! So sinners and the fraudulent shall perish from the 
face of the Lord, but the just shall feast with gi'eat confi- 
dence with Christ ; they shall judge the nations, and shall 
rule over the wicked kings forever and ever. Amen. 

" 15. I testify before God and his angels that it shall be 
so, as he has intimated to my ignorance. They are not 
my words, but those of God and of the apostles and pro- 
phets, which I have set forth in Latin — for they have 
never lied. 'He that beheveth shall be saved; but he 
that believeth not shall be condemned.' God hath spoken. 

" 16. I entreat earnestly whosoever is a servant of God, 
that he may be prompt to be the bearer of this letter ; that 
it in no way may be abstracted by any one, but far rather 
that it be read before all the people, and in the presence 
of Coroticus himself: to the end that, if God would in- 
spire them, that they may at some time return to God, or 
even though late may repent of what they have done so 
impiously — murderers of brethren in the Lord — and may 
liberate the baptized captives whom they have taken be- 
fore, so that they may deserve to live unto God, and may 
be made whole here and in eternity. Peace be to the 
Father, and the Son, and the Holy Ghost. Amen." 

LATIN HYMN OF PATKICK NO. 2 OK SECUNDINI. 

(Written about a.d. 448, in praise of the labors, faith, 
and gospel triumphs of Patrick.) 

Incipit Ymnus Sancti Patricii Episcopi Scotorum, a.d. 448. 

Audite, omnes amantes Deum, sancta merita 
Viri in beati Patricii Episcopi : 
Quo mo do bonum ob actum, simulatur angelis, 
Perfectamque propter vitam aequatur Apostolis. 



IRELAND'S ANCIENT INHABITANTS. 75 

Beati Christi custodit mandata in omnibus ; 
Cujus opera refulgent clara inter homines, 
Sanctumque cujus sequuntur exemplum mirificum; 
Unde et celio Patrem magnificant Dominum. 

Constans in Dei timore et fide immobilis, 
Super quern aedificatur ut Petrus Ecclesia; 
Cuj usque Apostolatum a Deo sortitus est ; 
In cujus portae ad versus inferni non prevalent. 

Dominus ilium elegit, ut doceret barbaras 
Nationes ; ut piscaret per doctrinae retia ; 
Ut de seculo credentes traheret ad gratiam, 
Dominumque sequerentur sedem ad aetheriam. 

Electa Christi talenta vendit evangelica. 
Quae Hibernas inter gentes cum usuris exigit ; 
Navigii hujus laboris, tum operae, pretium, 
Cum Christo regni celestis possessurus gaudium. 

Fidelis Dei minister, insignisque riuntius, 
Aposticum exemplum formamque praebet bonis ; 
Qui tarn verbis quam et factis plebi praedicat Dei, 
Ut quem dictis non convertit actu provocet bono. 

Gloriam habet cum Christo honorem in seculo ; 
Qui ab omnibus ut Dei veneratur angelus ; 
Quem Deus miset ut Paulum ad gentes Apostolum, 
Ut hominibus ducatum praeberet regno Dei. 

Humilis Dei ob metum spiritu et corpore, 
Super quem bonum ob actum requiescit Dominus ; 
Cujusque justa in carne Christi porta stigmata; 
In cujus sola sustenans gloriatur in cruce. 

Impiger credentes pascit dapibus celestibus, 
Ne qui videntur cum Christo in via deficiant ; 
Quibus erogat, ut panes, verba evangelica ; 
In cujus multiplicantur, ut manna, in manibus : 



76 IRELAND: ITS CHRISTIANITY AND LEARNING. 

Kastam qui custodit carnum ob amorem Domini, 
Quam carnem templum paruit Sanctoque Spiritui ; 
A quo constanter cum mundis possiditur actibus, 
Quam ut hostiam placeutem vivam offert Domino : 

Lumenque mundi accensum ingens evangelicum, 
In candelabro levatum, toti fulgens seculo, 
Civitas regis munita supra montem posita, 
Copia in qua est multa quam Domiuus possidet. 

Maximus nanque in regno celorum vocabitur, 
Qui quod verbis docet saeris, factis adimplet bonis j 
Bono precedit exemplo formamque fldelium, 
Mundoque in corde habet ad Deum fiduciam. . 

Nomen domini audenter annunciat gentibus, 
Quibus laucri salutis aeternam ad gratiam ; 
Pro quorum orat delictis ad Deum quotidie ; 
Pro quibus ut Deo dignas immolatque liostias. 

Omnem pro Divina lege mundi spernit gloriam, 
Quae cuneta ad cujus mensam estimat Ciscilia ; 
Nee ingruenti movetur mundi hujus fulmine, 
Sed in adversis lactatur, cum pro Christo patitur. 

Pastor bonus ac fidelis gregis evangelici ; 
Quern Deus Dei elegit custodire populum, 
Suamque pascere plebem Divinis dogmatibus ; 
Pro qua ad Christi exemplum suam tradidit animam. 

Quem pro meritis Salvator provexit pontificem, 
Ut in celesti moneret clericos militia ; 
Celestem quibus annonam erogat cum vestibus, 
Quod in Divinis impletur sacrisque affatibus. 

Regis nuntius invitans credentes ad nuptias ; 
Qui ornatur vestimento nuptiale indutus ; 
Qui celeste aurit vinum in vasis celestibus, 
Propinansque Dei plebem Spirituali poculo. 



IRELAND'S ANCIENT INHABITANTS. 'J'J 

Sacrum invenit tesaurum sacro in volumine, 
Salvatoresque in carne Dietatem previdit ; 
Quern tesaurum emit Sanctis perfectisque mentis ; 
Israel vocatur hujus anima videns Deum. 

Testis Domini fidilis in lege Catholica, 
Cujus verba sunt Divinis condita oraculis : 
Ne humane putrent carnes essaeque a Vermibus, 
Sed celeste Salliuntur Sapore ad Victimam. 

Verus cultor et insignis agri evangelici, 
Cujus semina videntur Christi evangelia; 
Quae Divino serit ore in aures precedentium 
Quorumque corda ac mentes Sancto aut Spiritu. 

Xp? : ilium sibi legit in terris vicarium 
Qui de gemino captivos liberat servitio ; 
Penosque de servitute quos redemit hominum, 
Innumeros de Zabuli obsolvet domino. 



Ymnos cum Apocalypsi palmosque cantat Dei, 
Quosque ad edificandum Dei tractat populum ; 
Quam legem in Trinitate sacri credit Nominis, 
Tribusque Personis Unam docetque Substantiam. 

Zona Domini precinctus diebus et noctibus, 
Sine intermissione Deum orat Dominum 
Cujus ingentis laboris percepturus premium, 
Cum Apostolis regnabit Sanctus Super Israel. 

Audite Omnes. 



THE GENUINE DOCUMENTS OF THE TIMES OF PATRICK. 

Dr. Stubbs, regius professor of modern history in the 

University of Oxford, England, and also editor of the 

"Councils" of the Church of Ireland, in his "Memorials 



78 IRELAND: ITS CHRISTIANITY AND LEARNING. 

of St. Patrick " states, inter al. : " The four documents 
above printed, viz., St. Patrick's two tracts and Hymn 
and St. Seclinall's Hymn (St. Secundini), appear to be the 
only authentic and contemporary documents of this pe- 
riod. The tract * De Duodecim Abusionibus Saeculi ' (in 
Ware's * Opusa Patric' and in Villanueva's, attributed also 
to St. Cyprian and to St. Augustine) was current among 
the Irish as St. Patrick's as early as the beginning of the 
eighth century (Cod. Can. Hil., lib. xxiv., c. 3) ; and that 
* De Tribus Habitaculis ' (likewise in Ware and Villanueva, 
and the App. St. Augustine, vol. vi.) was also assigned to 
St. Patrick, but not by Irish authorities. Internal evi- 
dence is conclusive in referring both to a later wi-iter. 
( Vide Todd's ' St. Patrick,' p. 484.) " 

Thus it appears that the Confession of St. Patrick, his 
letter to Coroticus, and his Hymn, were the only genuine 
pieces of his own composition extant ; and that the Hymn 
of St. Secundini is in like manner the only one of the age 
that is also genuine. 

The Senchus Mor was the code of the old Irish law. 
After the religious changes introduced by Patrick, the 
Senchus Mor was revised; nine persons were appointed 
at Tara to make the new code. Those were Laoghaire, 
Core, Dairi the hardy, Patrick, Benen, Cairnech the just, 
Rosa, Dubthach, Fergus, with science, who were called 
the nine pillars of the Senchus Mor, whose laws bound 
the civil, criminal, and ecclesiastical matters. 

A poet of that age, named Dubthach Mac ua Lugair, 
royal poet of the men of Erin, in admiration of Patrick, 
euphoniously sang the missionary's praise : 



IRELAND'S ANCIENT INHABITANTS. 79 

• Patrick baptized with glory 

In the time of Theodosius ; 
He preached the gospel without failure 
To the glorious people of Milidh's sous. 

The cause of the Senchus having been composed was 
this: "Patrick came to Erin to baptize and disseminate 
religion among the Gahdhl, in the ninth year of the reign 
of Theodosius, and in the fourth year of Laoghaire, son 
of Niall, king of Erin. 

" After this Patrick requested the men of Erin to come 
to one place to hold a conference with him. When they 
came to the conference the gospel of Christ was preached 
to them all ; and when the men of Erin heard of the kill- 
ing of the living and the resuscitation of the dead, and all 
the power of Patrick since he arrived in Erin, and when 
they saw Laoghaire with his Druids overcome by the great 
signs and miracles wrought in the presence of the men of 
Erin, they bowed down in obedience to the will of God 
and Patrick. 

" Then Laoghaire said : * It is necessary for you, men 
of Erin, that every other law should be settled and ar- 
ranged by us as well as this.' ' It is better to do so,' said 
Patrick. It was then that aU the professors of the science 
in Erin were assembled, and each of them exhibited his 
art before Patrick, in the presence of every chief of Erin. 

" It was then Dubthach was ordered to exhibit the judg- 
ments and all the poetry of Erin, and every law which 
prevailed among the men of Erin, through the law of na- 
ture and the law of the seers, and in the judgments of the 
island of Erin, and in the Picts. 



80 IRELAND: ITS CHRISTIANITY AND LEARNING. 

"They had foretold that the bright word of blessing 
would come, i.e., the law of the letter ; for it was the Holy 
Spirit that spoke and prophesied through the mouths of 
just men who were formerly in the island of Erin, as he 
had prophesied through the mouths of the chief prophets 
and noble fathers in the patriarchal law ; for the law of 
nature had prevailed where the written law did not reach. 

"Now the judgments of true nature which the Holy 
Ghost had spoken through the mouths of the Brehons and 
just poets of the men of Erin, from the first occupation of 
this island down to the reception of the faith, were all ex- 
hibited by Dubthach to Patrick. What did not clash 
with the Word of God in the written law and in the New 
Testament and with the consciences of the believers was 
confirmed with the laws of the Brehons by Patrick and by 
the ecclesiastics and the chieftains of Erin ; for the law of 
nature had been quite right except the faith and its ob- 
ligations and the harmony of the church and people. And 
this is the Senchus Mor. 

" Nine persons were appointed to arrange this book, viz., 
Patrick and Benen and Cairnech, three bishops ; Laoghaire 
and Core and Dairi, three kings ; Rosa, i.e., MacTrihine, 
and Dubthach, i.e., a doctor of the Berla Feini, and Fer- 
gus, i.e., a poet. 

" Nofis, therefore, is the name of this book which they 
arranged, i.e., the knowledge of nine persons, and we have 
the proof of this above. 

" This is the Cain Patric, and no human Brehon of the 
Gaedhil is able to abrogate anything that is found in the 
Senchus Mor." 



IRELAND'S ANCIENT INHABITANTS. gl 

THE OBSERVANCES OF THE ANCIENT lEISH CHURCH DURING 
THE TIMES OF PATRICK AND SUBSEQUENTLY. 

1. The ancient Irish churches deferred baptism until the 
eighth day, which was a Greek and Oriental custom. 

2. They administered baptism on Easter, Pentecost, and 
the Epiphany, as was done in the Eastern and African 
churches. 

3. They observed infant communion, as is still observed 
in the East. 

4. They fasted on Wednesday, as the Greek Church still 
does. 

5. They abstained from blood, as is still done in the 
Eastern churches. 

6. They conducted their public church services in the 
Irish language. 

7. They stood at prayer in the church services. 

8. Their Easter observance was the same as was an- 
ciently practised in the Eastern churches. 

9. Their administration of the Lord's Supper was in 
both kinds, as is still practised in all the Greek churches. 

10. Their clergy were free to marry or not as they 
deemed proper. The Greek clergy still continue to be- 
come married and to raise legitimate families, just as 
Peter the Apostle, and as Patrick's father and grandfather. 

11. Their bishops were not diocesans, but pastors of 
churches. 

12. Their presbyters were not priests, but elders, assis- 
tants of their bishops. 

13. The sacred Scriptures were studied and taught de- 



g2 IRELAND: ITS CHRISTIANITY AND LEARNING. 

votedly in all the churches, monastic institutions, and 
given to the people. 

14. Their monasteries were schools and colleges wherein 
Latin, Greek, Hebrew, science, philosophy, the sacred 
Scriptures, and theology were taught. 

15. They recognized only two sacraments, baptism and 
the Lord's Supper. 

16. They neither worshiped the Virgin Mary, saints, 
angels, nor images; for Sedulius taught: "To worship 
any one besides the Father, Son, and Holy Ghost is 
impious." 

17. They differed about clerical tonsure from the Ro- 
man church. They shaved their foreheads in a semilunar 
shape from ear to ear, while the Roman clergy shaved the 
top of their heads. In all the foregoing points the ancient 
British clergy agreed with the Irish Scots in their obser- 
vances, which entirely differed from the present obser- 
vances of the Roman Catholic Church. 

Marriage of the Ancient Irish Clergy, Monks, and Nuns. 

In a synod of Irish bishops, of which Patrick, Auxilius, 
Secundinus, and Isserninus were members, the following 
canon (VI.) was adopted : " Quicunque clericus ab hosti- 
ario usque ad sacerdotem sine tunica visus fuerit, atque 
turpitudinem ventris et nuditatem non togat, et uxorejus 
si non velato capite ambulaverit, pariter a laicis contemp- 
nentur, et ab ecclesia separentur." 

In the Senchus Mor, i., pp. 57, 59, it is stated : " The 
bishop of one wife returns to his dignity when he per- 
forms penances within three days." 



IRELAND'S ANCIENT INHABITANTS. §3 

The Book of Armagh states that " St. Patrick ordained 
Fiach Finnier, a man with but one wife, as bishop." 
(Betham, ii., p. 400.) 

In A.D. 731, Cruemhail, son of Colgan, Abbot of Lnsk, 
died. 

In A.D. 779, Connell, son of Cruemhail, Abbot of Lusk, 
died. 

In A.D. 782, Colgan, son of Cruemhail, Abbot of Lusk, 
died. 

In A.D. 753, Gorman, Coarb of Mochta, Louth, died at 
Clonmacnois. He was father of Forbach, Coarb of Pat- 
rick, Abbot of Armagh. 

Nennius is said to have dedicated his history to Samuel, 
son of Benlanus the presbyter, his preceptor, a British 
clergyman, counting it a grace rather than any kind of 
disparagement to be the son of a learned priest. 

Neander informs us that the opponents of Boniface, in 
Germany, in the eighth century, who called in question 
his Romanistic authority, teachings, and celibacy, "were 
free-minded British and Irish clergymen, particularly such 
as would not submit to the Roman laws touching the 
celibacy of the priests, whose married life appeared to 
Boniface, looking at the matter from his point of view, an 
unlawful connection." And speaking of Boniface further, 
Michelet says : " His chief hatred is to the Scots, the name 
given to the Scots and Irish, and he specially allows their 
priests to marry." 

Cormac of Cashel was a warrior, a bishop, and a king. 
He became king of Munster in a.d. 896, and was killed in 
the battle of Ballymoon, near Carlo w, in a.d. 903. He 



g4 IRELAND: ITS CHRISTIANITY AND LEARNING. 

was a married bishop for years before he became a king. 
His widow married his conqueror, and the following year, 
in consequence of his death, she became the queen of Niall, 
king of Ireland. 

Among the bishops of Armagh, St. Bernard, in his Life 
of Malachi, says : " A very wicked custom grew through 
the diabolical ambition of some powerful persons to ob- 
tain the holy see (Armagh) by hereditary succession. Nei- 
ther would they suffer any persons to perform episcopal 
duties unless they were of their own tribe and family. 
Finally eight married men held the office before Celsus." 

In the days of King Brian Boru, who was killed at the 
battle of Clontarf, in a.d. 1014, Malmesbury was Bishop of 
Armagh. He was a married man and belonged to the 
family who held that bishopric by hereditary right for at 
least two hundred years; and he was succeeded in the 
same office as Bishop of Armagh by two sons. Yet at his 
death he was revered by the whole of Ireland, and is de- 
scribed by the " Annals of the Four Masters " as the head 
of the clergy of the west of Europe, the principal of the 
holy order of the west, and a most wise and learned doc- 
tor. His son Amalgaid, who presided over the see from 
A.D. 1021 to A.D. 1050, acted as real primate over all Ireland, 
and was the first Bishop of Armagh who exercised such 
power in making the first primatial visitation of all Mun- 
ster. His great-gi'andson, Maurica, successfully held the 
see for five years in opposition to Malachi, whose tastes 
were directed toward Rome. ( Vide " Celtic Ireland," pp. 
335, 337, 357.) 

Even monks and nuns in the earlier centuiies, after 



IRELAND'S ANCIENT INHABITANTS. 85 

their introduction into the Christian church, married and 
were given in marriage, as were other Christian people, 
lay and clerical. ( Vide Colher's " Ecclesiastical History," 
vol. i., p. 95, and Bingham's " Antiquities of the Christian 
Church," book vii., sec. 6.) 

.The Sacraments and Public Worship— How Conducted. 

The two sacraments instituted by Christ were baptism 
and the Lord's Supper. His last command and commis- 
sion to his disciples was : " Gro ye therefore, and teach all 
nations, baptizing them in the name of the Father, and of 
the Son, and of the Holy Ghost : teaching them to observe 
all things whatsoever I have commanded you : and, lo, I 
am with you alway, even unto the end of the world. 
Amen." 

At the celebration of the Passover, according to Mat- 
thew : "As they were eating, Jesus took bread, and 
blessed it, and brake it, and gave it to the disciples, 
and said, Take, eat ; this is my body. And he took the 
cup, and gave thanks, and gave it to them, saying. Drink 
ye all of it ; for this is my blood of the new testament, 
which is shed for many for the remission of sins." (Chap- 
ter xxvi., vs. 26, 27, 28.) 

According to Mark: "As they did eat, Jesus took 
bread, and blessed, and brake it, and gave it to them, and 
said, Take, eat ; this is my body. And he took the cup, 
and when he had given thanks, he gave it to them : and 
they all drank of it. And he said unto them. This is my 
blood of the new testament, which is shed for many." 
(Chapter xiv., vs. 22, 23, 24.) 



gg IRELAND: ITS CHRISTIANITY AND LEARNING. 

According to Luke : " He took bread, and gave thanks, 
and brake it, and gave it unto them, saying, This is my 
body which is given for you : this do in remembrance of 
me. Likewise also the cup after supper, saying. This cup 
is the new testament in my blood, which is shed for you." 
(Chapter xxii., vs. 19, 20.) 

Paul says (1 Cor. xi., vs. 23, 24, 25, 26): "For I have 
received of the Lord that which also I delivered unto you, 
That the Lord Jesus, the same night in which he was be- 
trayed, took bread: and when he had given thanks, he 
brake it, and said, Take, eat ; this is my body which is 
broken for you: this do in remembrance of me. After 
the same manner also he took the cup, when he had 
supped, saying. This cup is the new testament in my 
blood : this do ye, as often as ye drink it, in remembrance 
of me. For as oft as ye eat this bread, and drink this 
cup, ye do show the Lord's death till he come." 

The posture in which the Lord's Supper was instituted 
was while they were sitting, according to Matthew : " Now 
when the even was come, he sat down with the twelve." 
(xxvi. 20.) 

According to Luke they sat (xxii. 14): "When the 
hour was come, he sat down, and the twelve Apostles with 
him." 

According to Mark they sat (xiv. 18): "As they sat 
and did eat," Jesus instituted the Lord's Supper. 

Christ and his Apostles did not kneel, but sat, while eat- 
ing the Passover feast. 

In like manner the Christians sat while partaking of the 
elements of the communion of the Lord's Supper. 



IRELAND'S ANCIENT INHABITANTS. gy 

They stood at prayer in public worship. 

The Scriptures were read and expounded by the clergy. 

Psalms, hymns, and spiritual songs were devoutly sung 
by the congregation. 

Every devotional exercise was conducted in strict accord 
with the direction of Christ. 

All mere human ordinances were entirely discounte- 
nanced by the early Christians. 

Public worship was always conducted in the vernacular 
language of the people. Intelligence required that such 
should never be omitted ; for any one to address an as- 
sembly in an unknown language would have been deemed 
an offense against reason, common sense, and good judg- 
ment, as it would be misunderstood and would be un- 
able to impart such information as would be requisite for 
sacred instruction and growth in grace. 

The following is one of the hymns sung on the occasion 
of the administration of the Lord's Supper in the ancient 
Irish church : 

Approach, ye saints, 

Take the body of Christ, 

Drinking the sacred blood 

By which ye have been redeemed. 

Saved by the body 
And the blood of Christ, 
By which nourished. 
Let us sing praise to Grod. 

By this sacrament 
Of the body and blood, 
All are rescued 
From the jaws of hell. 



88 IRELAND: ITS CHRISTIANITY AND LEARNING. 

The giver of salvation, 
Christ the Son of God, 
Saved the world 
By his own cross and blood. 

For the whole world 
The Lord was crucified ; 
He is at once 
The priest and victim. 

In the law it is commanded 

To immolate victims ; 

By it are fresh adored divine mysteries. 

How the LorcVs Day tvas Observed by the Irish Church. 

" Not out or in door labor, not even sweeping or clean- 
ing ; no clipping of the hair or baking of bread ; no washing 
the face or hands ; no cutting or sewing ; no journeying of 
travelers ; no churning, nor riding on horseback ; no fish- 
ing ; no sailing or rowing ; but wherever a man happened 
to be on Saturday night, there was he to remain." ( Vide 
Sullivan's " O'Curry's Manners and Customs," vol. ii., p. 33.) 

GOVERNMENT OF PATRICK'S CHURCH. 

1. Nennius says Patrick founded three hundred and 
sixty-five churches and consecrated the same number of 
bishops. The Book of Armagh says he ordained four 
hundred and fifty bishops in Ireland. 

2. An earlier writer states : " The first order of Catholic 
saints was in the time of Patrick, and then they were aU 
bishops, famous, and full of the Holy Ghost, three hundred 
and fifty in number, founders of churches." 



ICELAND'S ANCIENT INHABITANTS. gg 

3. By him, says the "Annals of the Four Masters," 
many churches were erected throughout Ireland — seven 
hundred churches was 'the number. By him bishops, 
presbyters, and persons of every dignity were ordained — 
seven hundred bishops and three thousand presbyters 
were the number. 

4. Each bishop was pastor of a church, who was assisted 
by a number of presbyters. (Reeve's " Adamnan," p. 104.) 

5. Oftentimes seven churches were erected in the same 
locality, having as many bishops. 

6. Aengus the Culdee states that " there were one liun- 
di'ed and forty-one churches in Ireland, each of which had 
seven bishops." 

7. In a part of the County Antrim there was a Bishop 
of Rathlin, a small island north of Bally Castle ; a Bishop 
of Rashee, about a mile from Bally easton ; a Bishop of 
Connor ; a Bishop of Kilroot, about two miles from Car- 
rick-fei"gus ; in the County Down, a Bishop of Downpat- 
rick ; a Bishop of Bright, about three miles southeast of 
Downpatrick ; a Bishop of Nendrum, now Malm Island, in 
Strangford Lough ; a Bishop of Raholf, three miles north- 
east of Downpatrick; and a Bishop of Magh Bile, about 
one mile northeast of Newtonards. 

8. There were twenty-one bishops within the present 
bounds of the diocese of Meath. (Reeve's " Antiquities," 
pp. 128, 154.) 

9. Mochta, a. disciple of St. Patrick, had at one time in 
his monastery in Louth one hundred bishops and three 
hundred presbyters. (Tx^dd's " Patrick," pp. 29, 30.) 

10. There were about seven hundred septs in Ireland, 



90 IRELAND: ITS CHRISTIANITY AND LEARNING. 

which were practically independent of one another. 
In Tyrone were thirty-four clans, Tyrconnell twenty, 
Cavan and Leitram twenty-seven each, Fermanagh 
twelve. North Connaught fifty. South Connaught fifty- 
four, Dublin and Kildare twenty-two. King's and Queen's 
counties thirty-three, Cork and Kerry thirty-four, Water- 
ford and Tipperary forty-four; which do not include all 
the clans in Ireland. ( Vide " Annals of Ireland," pp. 50, 
note, 52, 79, 100, 126, 132, 314, 316.) Each-'61an had one 
or more churches and bishops, or altogether between seven 
hundred and eight hundred bishops for all Ireland. 

11. There was no Archbishop of Armagh for over six 
hundred years after the death of Patrick. During that 
time there were abbots of Armagh, but no archbishops. 
{Vide Robert King's "History of Armagh.") 

pateick's death and burial. 

About the 17th of March, a.d. 465, according to some 
authorities, while in a.d. 493 according to others, Patrick 
died, and is said to have been interred at Downpatrick, 
in the county of Down ; while others affirm that he was 
buried at Saal, some three miles distant therefrom. 

It is alleged that his first convert was Dichu, a chief, 
who lived at Saal, who gave the missionary a barn for a 
place of public worship, which subsequently grew into a 
gorgeous cathedral bearing the name of Saal. Between 
the Bishop of Downpatrick in a.d. 1179 and the Arch- 
bishop of Armagh in a.d. 1293 there were amusing con- 
troversies about the respective revelations each received 



IRELAND'S ANCIENT INHABITANTS. Ql 

about the burial-places of Patrick, Columbcille, and 
Brigid, to which reference is respectively referred at the 
respective dates hereafter. 

According to Prosper Aquitanus, whose " Annals of the 
See of St. Peter " included a period of years prior as well 
as subsequent to the year 431, one Palladius was conse- 
crated by the Roman pontiff a bishop to the Scots believ- 
ing in Christ ; and it is said that Palladius actually arrived 
in Ireland, erected three churches, but found none wiUing 
to attach themselves to either his faith or his authority, 
and that in disgust he withdrew to a certain part of what 
is now known as Scotland, where he spent the remainder 
of his life in preaching the gospel, without a note or com- 
ment in favor of Rome or its theological instructions, as 
will hereafter more evidently appear. 

No mention of Patrick's mission appears in the "Annals 
of Rome " of that period by either Aquitanus or any other 
contemporary writer. Bede, the famous Anglo-Saxon his- 
torian, does not mention him, although he wrote only 
about two hundred years after his death. Baronius does 
not mention him. As neither Aquitanus, nor Baronius, 
nor Bede, nor any other Romanist contemporary writer 
mentions Patrick or his Irish mission, it is clear that they 
knew nothing about him, and that neither he nor his 
Irish church had any connection with the Roman pontiff. 

Besides, the Roman bishop had no jurisdiction over 
either Spain, Gaul, Britain, or Ireland. This is fully 
proved by the sixth and seventh canons of the Council of 
Nice, which was held in a.d. 325 ; the second and third 
canons of the Council of Constantinople, in a.d. 381 ; the 



92 IRELAND: ITS CHBISTIANITY AND LEARNING. 

eighth canon of the Council held at Ephesus in a.d. 431 ; 
and also by the twenty-eighth canon of the Council of 
Chalcedon, in a.d. 451 — to which reference is made in the 
Introduction. 

Neither holy water, nor incense, nor Christmas, nor 
Easter, nor saints' days, nor purgatory, nor transubstan- 
tiation, nor the Mass, nor auricular confession, nor the 
elevation of the host, nor the seven sacraments, nor the 
Virgin Mary, nor extreme unction, nor papal infallibility, 
nor any of the modern theological doctrines of the Roman 
church, appears to be found in any of Patrick's genuine 
writings. He loved his Bible; he read it carefully; he 
preached it faithfully. 

CONTEMPORAEY MISSIONS IN THE KINGDOMS OF THE SCOTS, 
PICTS, AND STEATHCLYDE. 

1. Ninnian 

Was born in North Wales in a.d. 360, of Christian parents. 
From his earliest years he was taught the principles of his 
parental religious views. These were set forth in the 
sacred Scriptures, which he was influenced to investigate 
and make the basis of his belief. Among the chief places 
devoted to study, he visited Rome, the capital of the em- 
pire. On returning to Britain he selected as his field of 
labor the land of the Picts. His church was called Can- 
dida Casa, or White House, built of stone — the first of the 
kind erected in his new settlement. He enjoyed while 
in Rome the favor of all the dignitaries of the Christian 
faith, which was extended to him ; but on his return to his 



IRELAND'S ANCIENT INHABITANTS. 



93 



native land, and especially on his locating among the 
Picts, his devotion to the great Head of the church, and 
his love of the people among whom he settled, were such 
that the purest evangelist could find nothing to criticize in 
his deportment, faith, teachings, or practice. His views 
accorded with the most orthodox in every particular. His 
chief literary works were a Commentary on the Book of 
Psalms, and a book of selections of the most remarkable 
sentences of holy men. He had no ecclesiastical connec- 
tion with the church of Rome while in his mission-field. 
He died in a.d. 432, and his tomb was subsequently largely 
visited by his followers and devotees. " His name," writes 
Dr. Alexander, a Scottish writer, "survives in popular 
legends which have been handed down from sire to son 
for many generations, and which ascribe to him deeds in 
number and marvelousness sufficient to have made the 
reputation of a dozen saints. It is computed that at least 
twenty-four churches and chapels bear his name in Scot- 
land." He could not have been associated with the 
Roman bishop and kept the faith with the Picts ; for in his 
day deep, implacable hatred pervaded the hearts of the 
Picts against the Romans. There never was a people 
who hated and opposed the Romans more than the Picts 
and the Scots. It would have been utterly impossible for 
any Roman to have made a favorable impression upon 
their minds, or even to have lived within their borders, 
such was the implacable enmity which existed between 
those nationalities or races. In the works of St. Ninnian 
there is not an idea or sentiment unfolded different from 
those of his own native British church. 



94 IRELAND: ITS CHRISTIANITY AND LEARNING. 

2. Palladius. 

According to Prosper of Aquitanus, Palladius was sent 
by Pope Celestine, in a.d. 431, to the Scots believing in 
Christ. His mission, however, was a failure, because he 
was a Eoman and could not speak the language of the 
Scots. The enmity existing against the Eomans was inex- 
pressibly bitter. For years the Scots of Ireland had 
been harassing the coasts of Britain and Gaul. Retalia- 
tion had been turned upon them in methods exceedingly 
extreme. ' Their memories were saddened and embittered 
by their treatment during the years gone by. It did not 
curb their spirit or subdue their violence. Alert, active, 
vigorous, unforgiving, merciless — they held themselves at 
all times ready for retaliation. On the arrival of Palla- 
dius, his Roman dress and Latin speech created no friendly 
feelings for him. Long enough to have erected three 
wooden shanties for chapels he remained on Ireland's hos- 
tile soil. A few hints from his opponents caused him to 
make a somewhat hasty retreat. He returned to Four- 
doun, in the Mearns, and there remained for twenty-four 
years, teaching the natives. His views were by no means 
different from theirs in devotional patriotism, and his 
Romanism was no longer presented during his life of labor 
and devotion to his Redeemer. Even to this day his 
church is known as "Paddie's Church," and a fair held 
there a " Paddie's Fair," in commemoration of his work 
and residence among the Picts of the Highlands. His re- 
pulse from Ireland put him on his guard, and, as Dr. 
McLaughlin says, " It is clear that, so far as the mission 



IRELAND'S ANCIENT INHABITANTS, 95 

of Ninnian and Palladius being successful in introducing 
the Roman system into Scotland was concerned, they had 
no successors, and it was seven hundred years ere Scotland 
submitted to the jurisdiction of the Roman see." 

3. Servanus, Tiernan, and Kentigern. 

Two names, those of Servanus and Tiernan, in due time 
arose above their predecessors to distinction. A famous 
seminary for the education of clergymen was established 
on the Forth by Servanus ; by which a student named 
Kentigern was educated, who became distinguished for his 
learning, position, and ability. He was born in a.d. 514, 
"and being talented," says Usher, "the boy advanced 
successfully in the acquisition of knowledge." He was 
subsequently known as St. Mungo, and founder of the 
Cathedral of Glasgow. At that time the counties of Cum- 
berland and Westmoreland in England, and what are now 
known as the Lowlands of Scotland, formed the kingdom 
of Strathclyde, of which Dunbarton was the capital. It 
was the British parts of the northwest of ancient Britain 
which together with Cornwall and Wales were not con- 
quered by the Saxons. There were therefore five king- 
doms at that time independent of the Saxons on the island 
of Britain, to wit: the Welsh and Cornish; the Isle of 
Man ; the people of Strathclyde ; the people of Argyleshire ; 
and the Picts. Archbishop Usher says : " The king, the 
clergy of Strathclyde, the Britons, with other Christians, 
although few, elected him [Mungo] to be their pastor and 
bishop, while he opposed it very much. Moreover they 



96 IRELAND: ITS CHRISTIANITY AND LEARNING. 

had him consecrated for their bishop, according to the 
usage of the Britons and Scots, by a single Irish bishop, 
whom they sent for." 

The apostasy of the Picts and Britons of Strathclyde 
caused him to withdraw from them to Wales, where suc- 
cess attended his ministry everywhere. By the ardent 
request of his former parishioners he returned to Glasgow 
and was highly encouraged by a visit from the great and 
renowned Columba. Dying in a.d. 601, he was buried 
where the cathedral stands. His name and fame were 
highly cherished by the people of Glasgow and the king- 
dom of Strathclyde. 

4. Brigid. 

Born A.D. 455 ; died a.d. 525. 

She was only ten years old when Patrick died. Be- 
tween the years a.d. 480 and 490 she founded the famous 
nunnery of Kildare, in her thirtieth year; and subse- 
quently several other similar institutions in different parts 
of Ireland subject to her jurisdiction. 

Her name in Celtic is sounded as if it were written 
" Breedh," answering to " Brida," the Scandinavian name 
for Venus. 

In the west of Scotland and certain parts of England, 
as well as among the islands, her name was held in honor. 
Churches, towns, and islands still bear her name through- 
out the United Kingdom of Great Britain and Ireland. 

At Kildare her nuns and people kept a sacred fire con- 
tinually burning, which was retained until the thirteenth 
century, when, by order of Henri, Archbishop of Dublin, 



IRELAND'S ANCIENT INHABITANTS. 97 

it was extinguished. Subsequently it was again lighted, 
and kept burning until the Reformation. The ancient 
Druids observed a similar custom and kept up a similar 
fire. (O'Mahony's "Keating," pp. 425, 426, and notes; 
Davies's " Mythology," pp. 154, 295, 533; Gilbert's "Vice- 
roys," p. 87; Archdall's "Monasticon," p. 329.) 

Cogitosius, who lived in the seventh, though some al- 
lege in the ninth, century, says: "Brigid could not be 
without a high priest to consecrate churches ; and to settle 
the ecclesiastical degrees in them, she engaged a holy man 
named Couledh to govern the church with her in episco- 
pal dignity. Her chair, both episcopal and virginal, like 
a fruitful vine spreading all around with growing 
branches, estabhshed itself in the whole Hibernian island, 
in which he as archbishop of the Irish bishops, and she as 
abbess, whom all abbesses of the Irish venerate, are pre- 
eminent in happy succession and in perpetual order." 
(Todd's " St. Patrick," pp. 12, 13.) 

According to another account, Brigid was consecrated a 
bishop by Mel, Bishop of Armagh. 

In Betham's " Book of Armagh," vol. ii., pp. 4, 6, it is 
related that " between St. Patrick and Brigid and Columba 
a friendship of love took place." Now Patrick died in 
A.D. 465; Columbcille was born in 521 and died in 597; 
while Brigid was born in 455 and died in 525. Thus 
Brigid was only ten years old when Patrick died; and 
Patrick was fifty-six years dead when Columbcille was 
born; and Columbcille was only four years old when 
Brigid died: how did that friendship of love exist? It 
is a heavy draft on the brain of a medieval mythological 
writer. 



Ill —THIRD PERIOD, from a.d. 543 to a.d. 599. 

1. MONASTIC INSTITUTIONS. 

These had their origin in Egypt. About the year 305 
an eccentric individual named Anthony betook himself to 
a quiet life. To secure such he took up his abode in the 
"wilderness. His course of life caught the spirit of the 
age. Within the following century monasteries became 
the rage of the day and extended into all countries where 
Christianity prevailed. They had a most wonderful suc- 
cess everywhere throughout Christendom. Like a whirl- 
wind they swept over states whether civilized or barba- 
rous. They reached Ireland, and formed an important 
element in the civilization and enlightenment of that 
island. 

The Irish monasteries were not abodes of idleness: 
they were the schools and colleges and universities of 
the land, wherein the Latin, Greek, and Irish languages, 
poetry, music, eloquence, arts, and science were taught. 
In all of them the sacred Scriptures were carefully studied. 
The course of studies was taught in a critical and pro- 
found manner. A few of their names will draw forth 
traditional remembrances of no ordinary character : 

There was one at Armagh, said to have been founded 
by Patrick in a.d. 457 ; another at Bangor, in the County 
Down, founded by Comghal in 546 ; another at Clonmac- 



MONASTIC INSTITUTIONS. 99 

nois, founded by Ciarnan in 548; another at Clonard, 
founded by King Diarmuid in 549; another at Deny, 
founded by Columbcille in 546; another at Durrow, 
founded by Columbcille in 553; another at lona, the 
Druids' isle, founded by Columbcille in 561; another at 
Lindisfarne, on the northeast of England, founded by 
Aidan in 581 ; and another at Lismore, founded by Car- 
thagh in 603. 

The head abbot of a monastery was required to pass a 
critical examination in Latin, Greek, Hebrew, Celtic lit- 
erature, both prose and verse, the sacred Scriptures, phi- 
losophy, and science. Thirteen years were required for 
the full curriculum. The heads or abbots were in nume- 
rous instances the representatives of the founders, and 
were as such called coarbs, or heirs, or successors. 

The monastery of Bangor was one of the most distin- 
guished of Ireland. Over three thousand students from 
foreign lands are said to have been in attendance at one 
time thereat. • 

Lismore was the seat of another famous seat of educa- 
tion, of which the following poetic description is given by 
one Moronus, a Tarrentine : 

Undique conveniunt proceres quos dulce trahebat 
Discendi studium. Cleres vastissima Rheni 
lam vada Teutonici, jam desuere Sicambi ; 
Mittit ad extremo gelidos aquilone Boiemus. 
Albi et Averni coiunt Batavique frequentes 
Et quicunque coiunt alta sub super Gabenos 
Non omnes prospectat Arar Rhodanique fluentur 
Helvetios : multos desiderat ultima Thule 
Certatim hi properant diverso tramite ad urbem, 
Lismoriam, juvenes primos ubi transigit annos. 



100 IRELAND: ITS CHIIISTIANITY AND LEARNING. 

2. EDUCATION IN THE MONASTERIES OF THE SCOTS. 

In the eai'ly monasteries of the ancient Scots or Irish 
the Bible was the chief source of study, while other de- 
partments of knowledge were by no means omitted. In 
Ireland the copying of the Scriptures was the principal 
work done within the walls of its monasteries, and 
reached no ordinary degree of beauty and ornamentation. 
Giraldus Cambrensis, in his "Topography of Ireland," 
thus describes a copy of the Gospels which he saw in the 
twelfth century in Kildare : " Every page is illustrated by 
drawings illuminated with a variety of brilliant colors. 
In one page you will see the countenance of the Divine 
Majesty supernaturally pictured; in another, the majestic 
forms of the -Evangelists, with either six, four, or two 
wings : here is depicted the eagle, there the calf ; here the 
face of a man, there of a lion ; with other figures, also, in 
endless variety. If you apply yourself to a more close 
examination, and are able to penetrate the secret of arts 
displayed in these pictures, you wiU find them so delicate 
and exquisite, so finely drawn, and the work of interlac- 
ing so elaborate, while the colors with which they are 
illuminated are so blended, and still so fresh, that you 
will be ready to assert that all this is the work of angelic 
and not of human skill." 

In the "Book of Kells" and the "Book of Durrow," as 
well as in numerous other writings in the library of Trin- 
ity College, Dublin, are illustrations and illuminations 
most exquisitely, executed. 

During the seventh, eighth, and ninth centuries the 



MONASTIC INSTITUTIONS. ^Ol 

Irish, British, and Culdee monks, as well as their Anglo- 
Saxon pupils at home and on the Continent, especially in 
France, Germany, Switzerland, and Italy, were highly 
distinguished for their art of copying and illuminating 
the sacred Scriptures. They were the Bible publishers of 
those days, before the art of printing was invented. In 
every monastery there was a room called "the scripto- 
rium," wherein their manuscripts were prepared. 

These monasteries were also the theological seminaries 
of those days, wherein the clergy were educated for their 
sacred work. 

They were also the home and foreign missionary so- 
cieties of their times. Thus Britain sent Patrick to Ire- 
land; Ireland sent Columba to Scotland, Columbanus and 
St. Gall to France, Germany, Switzerland, and Italy, 
Fiacre, Fursey, and Foillan to France, Colman to Aus- 
tria, Thrudpurt to Brisgan, Fridolin to Glarus, Frigil to 
Metz, Cataldo to lower Italy, numerous monks to Wurtz- 
burg, Aidan and numerous others to the Anglo-Saxons ; 
while the Culdees established fifty-eight seminaries in 
France, and stamped their literary and theological teach- 
ings on Germany and Austria, to the gi-eat dread, fear, 
and disgust of their Eoman compeers. Various testi- 
monies are in existence in behalf of those institutions, 
missions, and missionaries. 

Michelet, a distinguished French author, says : " All the 
sciences were at this period cultivated with much renown 
in the Scotch and Irish monasteries. Ireland was always 
the school of the West, the mother of monks, and the isle 
of saints, as it was termed." 



IQO IRELAND: ITS CHRISTIANITY AND LEARNING. 

Again, in the Rev. Thomas Olden's Preface to the 
" Wurtzburg Glosses " is the following part of a transla- 
tion of a Latin poem heretofore given : 

Now haste Sicambri from the marshy Ehine ; 
Bohemians now desert their cold northland ; 
Avergne and Holland, too, add to the tide ; 
Forth from Geneva's frowning cliffs they throng ; 
Helvetia's youth by Rhone and by Saone 
Are few : the Western Isle is now their home. 
All these from many lands and many diverse paths, 
Rivals in pious zeal, seek Lismore's famous seat. 

At the school of Slane, Dagobert II., king of France, 
was educated. 

Dr. Maclaine says : " That the Irish distinguished them- 
selves in those times of ignorance (in the eighth century) 
by the culture of the sciences beyond all other European 
nations, traveling through the most distant lands with a 
view to improve and to communicate their knowledge, is 
a fact with which I have long been acquainted." 

And Neander states : " As in the Irish monasteries not 
only Latin but also most free-spirited Greek church 
fathers, the writings of an Origen, were studied, so it 
naturally came about that from that school issued a more 
original and free development of theology than was else- 
where to be found, and was thence propagated to other 
lands." 

In every part of Europe Irishmen were found proclaim- 
ing the gospel of Christ, transcribing the sacred Scrip- 
tures, teaching the doctrines of the Bible, and drilling 
young men in the principles of science and theology 



MONASTIC INSTITUTIONS. 103 

for the great work of educating the masses and prepar- 
ing them for a state of rewards in the kingdom of the 
redeemed. 



3. COLUMBCILLE. 

Born A.D. 521 ; died a.d. 597. Ireland had her Patrick 
from Scotland, and so Scotland is repaid by Columbcille 
from Ireland. 

Columba, one of the greatest names in the early eccle- 
siastical history of the British Isles, was born at Gartan, 
in the county of Donegal, in the north of Ireland, on the 
7th of December, 521. His father, Fedhlimidh, of the 
powerful tribe of the Cinell Conaill, was the kinsman of 
more than one chief or prince then reigning in Ireland 
and in the west of Scotland ; and his mother, Eithne, was 
also of royal descent. He studied first at Moville, at the 
head of Strangford Lough, under St. Finnian, by whom 
he was ordained a presbyter. Among his fellow-students 
were Comgall, Ciarnan, and Cainnech ; and so conspicuous 
was his youthful devotion that he received the name of 
" Columbcille," or " Columba of the church." 

In 546, when about twenty-five, he founded Deny, and 
about seven years afterward Durrow, the greatest of all 
his Irish monasteries. A difficulty arose between him 
and some of the other clergy in 561, in consequence of 
some civil commotion wherein he was blamed for instigat- 
ing a blood-stained battle at Coodrevney, on account of 
which an ecclesiastical synod excommunicated him ; but, 
in justice to his memory, the sentence of synod was seri- 



"I^Q^ IRELAND: ITS CHRISTIANITY AND LEARNING. 

ously questioned, if not generally condemned, by the more 
intelligent of the clergy. 

In 563, with twelve companions, he left his native soil, 
in the forty-second year of his age, after having founded 
there three hundred churches and numerous monasteries, 
and set sail for Hy, or lona, the Druids' isle, where he 
founded his famous monastery, for which he obtained a 
grant from the king of the Scots in Argyleshire and the 
king of the Picts of Caledonia. Like all similar establish- 
ments of those days, his monastery was roofed with 
wattles. 

At once the Picts north of the Grampian range attracted 
his attention and were soon converted. He and his com- 
panions were indefatigable in their labors throughout the 
northern Highlands, the Orkneys, and Western Islands. 
His institution at lona soon attracted illustrious fame. It 
held supreme influence over all the monastic establish- 
ments founded by him in Ireland, as well as over those in 
the Highlands and islands of his adopted country. 

He was a person of unwearied industry and of great 
austerity. Like a genuine Celt, anger and passion were 
occasionally not unknown, and sweet revenge held no 
very distant dalliance from his embrace. " Whatever sort 
of person he was himself," the Venerable Bede writes, 
" this we know him for certain, that he left after him suc- 
cessors eminent for their strict continence, divine love, 
and exact discipline." 

His ecclesiastical system was different from the Roman 
system, for, Bede again says, lona "had always for its 
ruler a presbyter abbot, to whose jurisdiction both the 



MONASTIC INSTITUTIONS. -j^Qg 

entire province and the bishops themselves, also, contrary 
to the usual order of things, must own subjection, after 
the example of the first teacher of theirs, who was no 
bishop, but a presbyter and a monk." 

The industrious habits of Columbcille were proverbial. 
The Four Masters say: "Columbcille went to Alba (the 
land of the Picts), where he afterward founded a church. 
He wrote three hundred New Testaments with his own 
hand, and portions of the Old Testament." His biog- 
rapher Adamnus says that on the day of his death " he sat 
in his hut transcribing the Psalter, and coming to the 
sentence in the Thirty-fourth Psalm where it is written, 
* They that seek the Lord shall not want any good,' he 
said, ' Here I must stop at the end of the page ; what fol- 
lows let Baithen transcribe.' The last verse he wrote was 
appropriate for the saint about to depart, for everlasting 
mercies should never fail him. For his successor, the 
father and teacher of his spiritual sons, the following is 
proper: 'Come, children, hearken unto me, and I will 
teach you the fear of the Lord.' " 

His doctrines were truly scriptural, devotional, and 
evangelical. Mental and moral attainments were pos- 
sessed largely by those whom he selected as his compan- 
ions: in lona such men as Baithen, Finan, Aidan, Col- 
man, and Duimu would have been leaders in any nation. 
They were all men of eminence. Aidan and Colman were 
specially distinguished for their paramount attainments 
and abilities. 

Rev. Dr. Smith says : " Columba planted churches in all 
our Western Isles and in all the territory of ancient Scots 



IQQ IRELAND: ITS CHRISTIANITY AND LEARNING. 

and northern Picts, and some even beyond them. Most 
of our parishes still bear the names of his disciples, and 
the number of places whose names begin with *Kil' 
(church) show how thickly our churches were anciently 
planted, so that there is much reason to believe that the 
largest number ascribed to Columba is not above the 
mark. Providence smiled in a remarkable manner upon 
his labors, and his success was astonishing. It is no won- 
der that such an extraordinary man should have been 
revered greatly while alive, and that his memory should 
have been profoundly venerated after his death." (" Life 
of Columba," pp. 180, 181.) 

The celebrated historian Neander says: "In lona he 
founded a monastery which under his management dur- 
ing thirty years attained the highest reputation — a distant 
and secluded seat for the pursuit of biblical studies and 
other sciences. The memory of Columba made his mon- 
astery so venerated that its abbots had the control of the 
bordering tribes and churches, and even bishops acknow- 
ledged them, though they were but simple presbyters." 

There is no evidence that any written form of prayers 
or liturgy was used at lona, or in the churches connected 
with, or under the care of, its abbots or other clergy. 
The sacred Scriptures were their studies and the basis 
of their preaching. The Lord's Supper was remembered 
statedly, as taught in the Scriptures. They stood at 
prayer in public worship. The prayer was spoken, not 
read from a book or manuscript. They observed the 
same tonsure and mode of keeping Easter as the an- 



MONASTIC INSTITUTIONS. 107 

cient British and Scotch did, and they recognized only 
two sacraments, baptism and the Lord's Supper. 

Columba was a profound Latin, Greek, and Hebrew 
scholar, a distinguished writer of prose and verse, a the- 
ologian of superior ability, a biblical student of unsur- 
passed industry, with a mind of vast resouj-ces and ability, 
and an influence which held control of the government 
of all the monastic institutions and ecclesiastical establish- 
ments which were founded by himseK or associates among 
the Scots and Picts and Anglo-Saxons. The following 
is from one of his poetical compositions : 

Thy glory shines above the skies, 
Where thou art God and King ; 

And 'to the New Jerusalem 
Thy people thou wilt bring. 

• 
As thou didst suffer on the cross 

To save a guilty race. 
Show me thy power, with thy love, 

And glory grant, with grace. 

Protect us, thou God most high. 

Until we reach the place 
Where endless anthems we shall sing 

Around thy throne of grace. 

Columba died on the 9th of June, a.d. 597. "He was 
angelic in aspect, brilliant in speech, holy in deed, lofty in 
genius, and great in counsel. No part of an hour could 
pass in which he was not earnestly engaged in prayer, 
reading, writing, or in some other work." 

"His extraordinary piety, talents, and usefulness, ac- 



108 IRELAND: ITS CHRISTIANITY AND LEARNING. 

companied with a perpetual serenity of mind, cheerfulness 
of countenance, simplicity of manners, and benevolence 
of heart, have deservedly raised him to the first rank of 
saints." (Smith's " Life," p. 165.) 

Such was the great presbyter abbot of lona : Mungo 
was his contemporary at Glasgow and Strathclyde; and 
Aidan was one of his students, companions, and admirers, 
who founded Melrose Abbey and that of Lindisfarne. 
The latter was a small island on the northeast coast of 
England, on which a famous monastery arose through 
Ai dan's efforts. 

Young men from lona, Melrose, and Lindisfarne carried 
the gospel into the northern and central parts of England, 
and, through their ministrations, for over a quarter of a 
century before the arrival of the Roman missionaries on 
the island of Thanet the gospel was proclaimed and nu- 
merous conversions made among the Anglo-Saxons. 

Up to the year 597 the gospel was preached among the 
ancient Britons, the Scots, the people of Strathclyde, the 
Picts, and the Anglo-Saxons of the north and middle parts 
of England. During that period the same mode of ad- 
ministering the sacraments, of public worship, ecclesiasti- 
cal government and discipline, was observed among them. 
There was not a discordant sound of difference heard in 
any of their communities until it was proclaimed by those 
Eoman intruders, Austin and his monks. 



iy._FOUETH PERIOD: from a.d. 599 to a.d. 685. 

MISSIONS OF THE ANCIENT lEISH CHURCH TO FOREIGN 
COUNTRIES. 

1. Columhanus. 

Born in Leinster in 545 ; died in 615. One of the most 
learned and eloquent of the numerous missionaries sent 
forth from Ireland. He was educated under St. Comghal 
in the famous monastery of Bangor, in the County Down. 
He was a distinguished Latin, Greek, and Hebrew scholar. 
He passed over to France with twelve companions in his 
forty-fifth year and founded the monasteries of Annegray, 
Luxeil, and Fontaine. His devotion to his own Irish rule 
and customs brought him in conflict with the French 
clergy. His strict ideas of morality were ahead of that 
age and country. On account of rebuking immorality in 
high places he was expelled from France. He and his 
companions passed into Switzerland. One of them was 
attacked by a fever and left at Bregentz. Columbanus 
and the others pursued their journey into Lombardy, in 
northern Italy, where at Bobbio he founded a monastery. 
The Lombards were Arians, but their king received and 
treated him kindly. His eloquence was admired, and he 
was held in the highest estimation. Of his sermons Gui- 

109 



110 IRELAND: ITS CHRISTIANITY AND LEARNING. 

zot remarks that "the flights of imagination, the pious 
transports, the vigorous application of principles, the war- 
fare declared against all vain or hypocritical compromise, 
give to the words of the preacher that passionate author- 
ity which may not always surely reform the souls of his 
hearers, but which dominates over them, and for some 
time at least exercises paramount sway over their conduct 
and their life." The town of San Colombo, in Lombardy, 
was named for him, while his companion, St. Gall, gave 
his name to a canton of Switzerland, as well as to the 
monastery therein which he founded. 

"While at Bobbio, Columbanus, about a.d. 607, addressed 
an arousing letter to Pope Boniface IV., whose pre- 
decessor, Boniface III., in the preceding year had been 
created "Universal Bishop and Head of all Christian 
Churches" by the Emperor Phocas, who had murdered 
his predecessor at Constantinople and usurped his throne. 
As a consequence the Patriarch of Constantinople refused 
to recognize and sanction his action. Phocas, thus re- 
jected by the Greek Patriarch, appUed to the Roman Pa- 
triarch, proposing that if he recognized himself as emperor 
in consideration thereof he would create the Roman Pa- 
triarch and his successors respectively " Universal Bishop 
and Head of all Christian Churches." This arrangement 
was accordingly made, and a monument erected on the 
Campus Martins in Rome, in a.d. 607, bears testimony 
to the creation of the pope's new title. In the foregoing 
letter Columbanus says to the Roman prelate: "All we 
Irish are disciples of St. Peter and St. Paul, and of all the 
disciples who wrote the divine canon under the guidance 



ANCIENT IRISH FOREIGN MISSIONS. J XI 

of the Holy Spirit ; we dwell at the ends of the earth ; we 
receive nothing beyond the evangelical and apostolical 
doctrine ; not one of us has been a heretic, or a Jew, or a 
schismatic, but the Catholic faith is preserved among us 
intact as it was originally handed down by you, the suc- 
cessors of the holy Apostles." 

2. But the conversion of the Irish people to Christianity 
was only a part of the labors of those early missionaries. 
Education was not neglected. In every important town 
they organized a seminary. Thus at Kells, Bangor, 
Deny, Armagh, Ross-Carbery, Cashel, Clonmacnois, and 
in numerous other parts, important schools for the educa- 
tion of the young were established, which flourished in an 
astonishing manner, and were numerously attended by 
young men from England and Western Europe. It was a 
common saying in England that such and such "were 
sent away to Ireland to be educated." The peculiar, dis- 
turbed character of Europe favored the growth of Ire- 
land's schools. After the dissolution of the Western So- 
man Empire in a.d. 476 an upheaval of all social relations 
took place in Western Europe. The favored children of 
birth and education, while under Roman imperial sway, 
became slaves to their invaders, who were generally un- 
lettered men of sinews more than of culture, before whom 
Roman learning, Roman culture, Roman tastes, and Ro- 
man manners melted into the depth of ignorance. In 
Britain the Angles and Saxons spared nothing worthy of 
refinement. The cities and walls and houses left by the 
Romans were demolished, and the people massacred or re- 
duced to slavery. The same conditions were forced upon 



X12 IRELAND: ITS CHRISTIANITY AND LEARNING. 

the Grauls, the dwellers along the Rhine, and the Italians, 
by their conquerors, and hence learning ceased wherever 
the rude sons of the forest became victorious. 

3. For over a century the Saxons in England kept up 
an uninterrupted war o^ extermination of the native 
Britons, and for a couple of centuries turned their 
weapons against themselves, until they were united un- 
der Egbert into one kingdom. Amid those commotions 
there was little use for education among the Saxons. 
During those upheavals Ireland was tranquil. No in- 
vader had dared to pollute her soil. Her schools were 
open without restriction to all who resorted to them; 
young men flocked to Ireland for protection, as an asylum 
of rest, and for the acquirement of an education. 

Imbued with the idea that the intellect and the feelings 
require to be equally cultivated in order to receive and 
retain those sacred impressions derived from religious in- 
struction and render them abiding, the learning of those 
schools included a classical, scientific, and biblical course, 
and so accurately were the instructions given, that, it is 
said, copies of a perfect Livy were in their libraries, 
although many parts of that author's works are now lost. 

One of their distinguished men, as we have seen, said 
to have been of royal descent, named subsequently Co- 
lumba, with twelve companions, went to lona, an island on 
the west of Scotland, and founded a celebrated seminary 
thereon, whose students converted the Scots and Picts 
to the Christian faith. 

A pupil of lona went to Lindisfarne, an island on the 
eastern coast, below the mouth of the river Humber, and 



AJ^CIENT IRISH FOREIGN MISSIONS. ^3 

established a seminary whose young men carried the gos- 
pel throughout the Lowlands of Scotland and the northern 
and central parts of England. 

Another founded the far-famed seminary of Bobbio in 
Italy, and still another founded St. Gall in Switzerland ; 
while others awoke the people along the Rhine to a know- 
ledge of the Christian faith. 

After the heptarchy was consolidated into one king- 
dom, the king called to his aid Johannes Scotus Eri- 
gena, an Irishman, to found the University of Oxford; 
while nearly contemporaneously Charlemagne appointed 
two other Irishmen to found the new universities of Paris 
and Pavia. At the latter Columbus, the discoverer of 
America, was educated. Thus throughout Scotland, Eng- 
land, France, Germany, Switzerland, and Italy, Irishmen 
laid the foundations of learning, which have continued to 
flourish there ever since. Thus England owes to Ireland 
a debt of gratitude for the education of her sons during 
those troublous times, and for the acquisition of an Irish- 
man to found her earliest university who was the acknow- 
ledged first master of Christian learning of his times, the 
results of whose instructions have become world-wide ; for 
Oxford's educated sons have made history read in new 
lines, filled thrones, conquered nations, created statesmen, 
orators, scholars, professional leaders of thought, and 
girdled the world with industry, colonial settlements, and 
general intelligence. 

4. Scotland never lost the vim and force it received 
from the teachings of lona. Irrespective of the means 
subsequently employed to attach the people to a different 



114 IRELAND: ITS CHRISTIANITY AND LEARNING. 

faith, nevertheless there lingered in their hearts and mem- 
ories the grandeur of thought which emanated from Co- 
lumba, and which culminated in the exercise of conscien- 
tious convictions which made martyrs to truth, reformers 
like John Knox, Andrew Melville, and Simon Cameron, 
theologians like Chalmers and McCosh, and missionaries 
like Alexander Duff and David Livingstone. 

5. German schools and universities need no pen nor 
tongue to portray their greatness. Their fame is em- 
blazoned on the intellects of their scholars, and, like their 
first Irish teachers, the eloquence of their Luther and the 
learning of their Melanchthon are the watchwords for the 
onward progress of their illustrious successors. 

6. France never lost the literary taste cultivated by the 
founder of its illustrious university, whose sons have 
added fresh laurels to the chaplets of their alma mater : of 
whom none holds a more prominent rank than the re- 
former Calvin, whose memory is surrounded with the 
most durable of friendships and the most inveterate of 
hatreds, whose writings are bulwarks of truth, and engines 
of destruction of all that is heterodox, and whose image 
of the beautiful and the true and the good will ever be 
cherished by all the right-minded and pure-hearted of his 
admirers. Even in sunny Italy, however downtrodden for 
a time, truth, though crushed to earth, arose. In her free 
republics, thought never perished. Commerce divested 
religion of much of its narrow views. The free inter- 
course between Genoa, Pisa, Florence, Bologna, Venice, 
and the Levant kept alive the flame of learning. At 
Bologna the university made transcendent strides in an 



ANCIENT IBISR FOREIGN MISSIONS. -^-^n 

upward course of human development. Philosophy was 
hailed with a new delight even beyond the aspirations of 
Plato. The ancient languages of G-reece and Rome were 
studied and revived and spoken with a zest and a taste 
and an accomplishment recalling the times of Demos- 
thenes and Cicero. 

Inducements to restore the acquisitions of the past to 
actual pleasurable enjoyments were offered. Honors and 
rewards for the best examinations were founded. The 
degrees of BacheUor and Master of Arts were created 
as certificates of the universities to such as had passed their 
final examinations on the full course of studies prescribed 
by the faculty. Such degrees entitled their possessors to 
become teachers, lecturers, and professors. The Renais- 
sance bloomed forth. Darkness began to disappear. New 
ideas, a new faith, came forth. 

7. The Anglo-Saxons in Britain : from A.D. 449 to A.D. 597. 

Reference has been heretofore made to the arrival of 
the Anglo-Saxons. It has been stated that after the de- 
parture of the Romans from Britain the people were 
raided by the Scots and the Picts, and that calamity after 
calamity had fallen upon the Britons. 

Having had for over four hundred years the Roman 
legions to defend and protect them, the inhabitants of 
Britain were thereby unaccustomed to self-defense and 
the use of military weapons, which they were neither 
allowed to practise nor to possess. When left to them- 
selves they were therefore unable to withstand the onsets 
of their invaders. 



115 IRELAND: ITS CHRISTIANITY AND LEARNING. 

Their appeals to Rome for a return of the legions were 
made in vain. The Western Roman Empire had more to 
attend to than it had then ability to maintain. Fierce 
tribes from a distance had entered the imperial lines, and 
all its military forces were required for their continental 
provincial protection. 

In this dilemma the Britons applied to the Angles and 
Saxons on the German coasts for aid against their foes, 
who in response arrived, drove out the enemy, and, being 
pleased with the country, determined to own it for them- 
selves. Theu' weapons, reeking with their recent victory, 
were turned against the people whom they came to pro- 
tect. Men, women, and children were hewn down with 
their swords. Neither age, nor sex, nor family, nor con- 
dition was spared. Churches were burned. Bridges were 
torn down. Roads were disrupted. Houses were dis- 
mantled. Cities and towns were destroyed. The whole 
improvements left by the Romans were obliterated. In 
their places wooden shanties and heathen temples were 
erected. Heathenism was established. Schools were dis- 
continued. The few Britons not murdered within their 
bounds were enslaved. Those escaping from the slaugh- 
ter fled, some to their former enemies, the Scots and 
Picts, others to Wales and Cornwall ; while large numbers 
crossed the Channel to Armorica, in France, and subse- 
quently gave to it the name of Brittany, or Bretagne. 
The country thus devastated was divided among the con- 
querors. A number of kingdoms soon appeared on the 
conquered territory, such as Kent, Sussex,* Wessex, Essex, 
East Angles, Mercia, and Northumberland. The western 



ANCIENT IRISH FOBEIGN MISSIONS. 



117 



coast and islands were inhabited by the ancient settlers, 
and retained their British autonomical names and religion, 
between whom and the Saxons a non-intermittent warfare 
continued for centuries. 

About the year 596 the Bishop of Rome seems to have 
heard that the Anglo-Saxons were pagans, and for the 
purpose of their conversion sent one Augustine and forty 
monks to labor among them; while long before their 
arrival Christianity had taken root and borne fruit in 
Northumberland and Mercia, as well as among the ancient 
Britons, Picts, Scots, and in the kingdom of Strathclyde. 



v.— THE FIFTH PERIOD: between a.d. 597 and 
A.D. 795. 

AERIVAIi OF THE ROMAN MISSIONARIES, AND DISPUTES BE- 
TWEEN THEM AND THE BRITISH AND SCOTTISH CHURCHES 
ABOUT THE TONSURE AND THE OBSERVANCE OF EASTER. 

Christ arose from the dead on the first day of the week. 
That day was called by the Romans solis dies, which has 
since been by the modern English called Sunday, and has 
been observed by all the followers of Immanuel as a day 
for his public worship. By all evangelical Christians it 
has been known as the Lord's Day, in commemoration of 
his resurrection. There is no day holy but the Lord's 
Day. All other so-called holy days are of mere human in- 
vention, without the slightest authority from the sacred 
Scriptures. Hence Christmas day, Easter, and other days 
set apart by some professing Christians are mere human 
appointments, without the slightest divine authority from 
Holy Scripture or any genuine divine revelation. 

As the earliest church was organized at Jerusalem, its 
members, being converts from the Jews, observed the fes- 
tivals of the Jewish religion while in that city, before its 
destruction ; but it w^as not incumbent upon the converts 
from the Gentiles to observe any Jewish festival. 

It was during the festival of the Passover week that the 

118 



DISPUTES WITH THE EOMAN MISSIONARIES. \\(Q 

Jews had Christ crucified ; and consequently the first day 
of the week after the kiUing of the Passover lamb was 
observed by the Jewish Christians in commemoration of 
the resurrection of Christ. 

The churches in Asia Minor were organized by Paul. 
No mention in any of his epistles to them is made about 
the observance of such a commemoration connected with 
the Passover. The Passover lamb was a type of the com- 
ing Sacrifice. That Sacrifice had been offered on Mount 
Calvary. The type was fulfilled. It did not require after- 
ward to be repeated; for by one offering all his people 
were perfectly sanctified. After the martyrdom of Paul 
and the environment and capture of Jerusalem, John the 
divine arrived at Ephesus and is said to have instituted 
the festival of the resurrection, which was transmitted to 
his successors, as tradition informs us. There is no posi- 
tive proof for the statement. 

In the year 142, Telephorus, a Eoman clergyman, intro- 
duced the observance of Lent. A few years afterward 
the observance of Easter followed in that city. 

In 158, Polycarp, a former disciple of John, visited 
Eome. Anicetus was Bishop of Rome at that time. An 
animated discussion took place between them about the 
time and manner of celebrating Easter. Polycarp was an 
Asiatic, who celebrated the Passover on the night of the 
14th of the month Nisan, and commemorated the cruci- 
fixion on the next day, and on the third day the resur- 
rection, which was the practice of the Jewish Christians ; 
while the new Roman invention did not allow of the 
celebration of the Passover by name, but on the next 



120 IRELAND: ITS CHRISTIANITY AND LEARNING. 

Lord's Day after the full moon in Nisan celebrated the 
resurrection, and on the previous Friday the crucifixion. 

In 197, Victor, Bishop of Eome, anathematized all the 
Eastern churches because they would not observe Easter 
on the same day and in the same manner in which it was 
observed by the Roman church; to which Firmilian, 
Bishop of Cappadocia, replied by alleging that "Victor 
had by his excommunication of the Eastern churches 
only made himself a schismatic and cut himself off from 
the rest of Christendom ; and that many things were done 
at Rome contrary to apostolic authority." 

Cyprian, Bishop of Carthage, was willing to admit that 
the Bishop of Rome was the successor of St. Peter, and 
because of the importance of the city that the church of 
Rome was entitled to precedence ; but refused to acknow- 
ledge the superiority of the Bishop of Rome over other 
bishops in point of jurisdiction or authority, such as 
Stephen claimed; and furthermore claimed the right of 
every bishop to make laws for his own church. 

Prior to this, i*i 169, the heathen priests formed a spe- 
cial source of consideration for the Roman religious for- 
malists. Their flowing robes and tonsure created wonderful 
admiration. There was an inexpressible mystery and an 
indescribable magnetic attraction which unconsciously in- 
fluenced the Roma,n bishop and clergy to adopt their use ; 
which from their antiquity conferred a corresponding 
priestly feeling and appearance on their new adopters, 
and which must in their estimation create a similar weird- 
like, attractive, devotional impression on the minds of their 
f ell ow- worshipers. 



DISPUTES WITH THE ROMAN MISSIONARIES. \21 

The tonsure was contrary to Ezekiel xliv. 20, upon 
which Jerome remarks: "This evidently demonstrates 
that we ought neither to have our heads shaved, as the 
priests and votaries of Isis and Sirapis, nor yet suffer our 
hair to grow long, after the luxurious manner of barba- 
rians and soldiers ; but priests should appear with a ven- 
erable and gi-ave countenance ; neither are they to make 
themselves bald with a razor, nor clip their heads so close 
that they may look as if they were shaven ; but they are 
to let their hair grow so long that it may cover their 
skin." Upon which Bingham remarks : " It is impossible 
for any rational man to suppose that Christian priests 
had shaven crowns in the days of St. Jerome." 

About A.D. 170, Irenseus and several other Christian 
teachers were at Lyons and other parts of G-aul. Their 
doctrines on the leading views of faith and practice soon 
spread to Britain, and were widely circulated over that 
territory which was conquered and governed by the 
Romans. 

Hence, when Augustine and his monks arrived in 596 
to convert the pagan Saxons, they were surprised to find 
a Christian church which differed from, and was indepen- 
dent of, the Bishop of Rome in British territory ; for the 
learned Bingham observes : " The Britannic churches for 
six hundred years never acknowledged any dependence 
upon Rome. And in the matter of the paschal contro- 
versy, they were so far from paying any deference to the 
Roman custom that they continued their ancient practice 
of observing Easter on a different Sunday from Rome for 
some ages after, notwithstanding all the arguments that 



3^22 IRELAND: ITS VHRISTIANITY AND LEARNING. 

the pope or his party could urge against them. For which 
reason they were treated as schismatics by the agents and 
emissaries of Rome." 

A conference was planned between the British bishops 
and Augustine. On their arrival the British bishops ob- 
served a want of recognition on the part of the Romans. 
Augustine addressed them thus, according to Bede : " You 
act in many particulars according to our custom, or rather 
to the custom of the universal church ; and yet if you will 
comply with me in these three points — keep Easter at the 
due time ; administer baptism, by which we are again born 
to God, according to the custom of the Holy Roman Apos- 
tolic Church ; and jointly with us preach the Word of God to 
the English nation — we will readily tolerate all other things 
you do, though contrary to our customs." They answered 
that they would do none of these things, nor receive him 
as their archbishop. To which Augustine breathed out 
threatenings about the vengeance of death they would 
suffer. (Bede, " Ecclesiastical History," lib. ii., cap. 2.) 
- After this the pagan king of Northumbria was influ- 
enced to attack the monastery of Bangor, on the river 
Dee, where twelve hundred of its inmates were most 
inhumanly slaughtered ; in which the hand of the Roman 
missionary was too apparent. 

In 605 his successor, Laurentius, Archbishop of Canter- 
bury, and Bishops Mellitus and Justus, addi'essed a letter 
to the bishops and abbots throughout Scotia, meaning the 
Irish and the Picts, wherein they said: "Becoming ac- 
quainted with the errors of the Britons, we thought the 
Scots had been better; but we have been informed by 



DISPUTES WITH THE ROMAN MISSOINARIES. 123 

Bishop Dagan, coming into this aforesaid island, and the 
Abbot Columbanus in France, that the Scots in no way 
differ from the Britons in their behavior (toward the 
Eomans)." 

Hence Soames, in his " Latin Church," p. 51, writes : " It 
is quite certain that, in Augustine's time, from a.d. 596 to 
604, Britain and Ireland were agi-eed upon religious 
questions." Furthermore Soames, in his "Anglo-Saxon 
Church," writes : " The kingdom of the East Saxons had 
sunk in unheeded heathenism since the failure of Mellitus, 
the Roman missionary. One of its princes, however, 
Sigebert, had become a frequent guest at the Northum- 
brian court, and he was there converted. At his desire 
Chad (Cedd), of the Scottish communion, repaired to the 
East Saxons. He received eventually episcopal consecra- 
tion from Finan the Scot, prelate of Northumbria; and 
it was chiefly by his exertions that the diocese of London, 
the kingdom of the East Saxons, as it remained until re- 
cently, was reclaimed from Gentile superstition." 

The kingdoms of Northumbria, Mercia, and the East 
Saxons were converted to Christ by Scottish missionaries 
in thirty-five years. 

In A.D. 665, Chad had to be ordained by Wine, Bishop 
of the West Saxons, with the aid of two British bishops 
who did not belong to the Roman communion and by its 
adherents were not regarded as canonically consecrated. 
On which account Bede states : " For at that time there 
was no other bishop in all Britain canonically ordained, 
besides Wine." 

As to the allegation that Augustine converted the 



124 IBELAND: ITS CHRISTIANITY AND LEARNING. 

Anglo-Saxons, Eapin ("History of England," vol. i., pp. 
72, 80) says : " Augustine has run away with the honor of 
converting the English, when in the main the progress he 
made was not very considerable. It is true that he 
preached to the Saxons of Kent, as Mellitus did to those 
of Essex, and that with good success. 

" In the height of his success, for which he is so greatly 
honored, Augustine only established two bishops, Justus 
at Eochester, and Mellitus in London, over the East 
Saxons. This is clear evidence that the progress with 
which he was credited was not so considerable as Gregory 
imagined. Surprisingly strange is it that the conversion 
of the English should be ascribed to Augustine, rather 
than to Aidan, to Finan, to Colman, to Cedd, to Diumu, 
and the other Scottish monks, who undoubtedly labored 
much more abundantly than he. But here lies the case ; 
these last had not their orders from Rome, and therefore 
must not be allowed any share of the glory of this work." 

"Only two counties north of the river Thames were 
under Roman Catholic superintendence during their tran- 
sition from paganism to Christianity, and these two were 
largely indebted to domestic zeal for their conversion. 
Every other county from London to Edinburgh, a dis- 
tance of about four hundred miles, has the full gratifica- 
tion of pointing to a native (Scottish or British) church of 
unknown antiquity, but seemingly of Asiatic origin, as its 
nursing-mother in Christ's holy faith." (Soames's " Anglo- 
Saxon Church," p. 67.) 

Thus the East Angles, the West Saxons, and the South 
Saxons were Roman Catholics whom the Scottish mis- 



DISPUTES WITH THE ROMAN MISSIONARIES. 125 

sionaries helped most efficiently to discard heathenism 
and embrace the Redeemer and Saviour. 

However great was the want of success of the Roman 
mission, as facts prove it to have been, important works 
demand that all things be presented without fear or 
opposition whose tendency develops truth, love, and 
justice to and for all concerned, wherever situated or 
located. 

No sooner had the year 621 commenced than Pope 
Honorius, who was excommunicated by the sixth General 
Council, addressed a letter to the Irish clergy about their 
non-observance of the Roman Easter. Certain monks 
from England arrived to persuade the Irish to observe 
the Easter as appointed by Rome. Without consulting 
the northern clergy, the southern Irish clergy adopted 
the Roman Easter ; and Thomian of Armagh, Colman of 
Clonard, Dimon of Connor, entered into a correspondence 
on the subject. 

Cummian, who was born in 589 and died in 661, was a 
great admirer of Pope Gregory the Great, and is said to 
have had a desire to be the pontiff's successor, whose as- 
pirations were ridiculed by his opponents thus, to his 
grief and mortification : 

If any one went across the sea 
To sit on the chair of Gregory, 
If from Ireland it was meet for him. 
Except he was Cummian Fota. 

In A.D. 675, Fenachta Fledagh became monarch of Ire- 
land ; and during the next year he destroyed the palace of 



126 IRELAND: ITS CHRISTIANITY AND LEARNING. 

the northern kings at Ennishowen, in the county of 
Donegal. Having previously adopted the Roman Easter, 
he determined that the northern Scots should adopt it 
also. That they would not do. Consequently he issued 
a proclamation that the lands of Columbcille should not 
enjoy the same privileges as those of Patrick, Finnian, 
and Ciarnan. 

At the expense of the downfall of lona, Armagh now 
arose to prominence. 

But while the Eoman Easter and the Roman tonsure 
were adopted in the south of Ireland they were both de- 
rided in the north and among the Scots of Argyleshire, 
as well as among the Britons ; and fm-thermore neither the 
southern nor northern Irish, the Argyleshire Scots, nor 
the Britons yielded the slightest submission or obedience 
to the see of Rome. 

lona, Lindisfarne, and Whithy. 

It has been previously related that there was no mon- 
astery in any part of Britain or Ireland like the present 
Roman Catholic institutions bearing that name; and 
while some of the people in both Britain and Ireland 
at the period under consideration had favorably consid- 
ered the Roman Easter and a few had even adopted it, 
yet, notwithstanding, there were few who had transferred 
their allegiance from the church of their forefathers to 
that of Rome in any manner or form thus far known to 
exist either among the ancient Britons, the Scots, the 
Irish, or the Picts. 

The monks of lona, as well as of all other similar insti- 



DISPUTES WITH THE ROMAN MISSIONARIES. \21 

tutions ill Britain and Ireland, were individuals of indus- 
trious habits : while they were close students, they were 
successful farmers. They cultivated the soil as they de- 
veloped their own minds. They extracted the fruits of the 
earth through the labors of their own hands. They were 
no idlers or triflers in thought or action. They had 
orchards and fields and barns, bountiful, fruitful, and 
overflowing. They were neither stingy nor illiberal with 
their gifts from nature, labor, and Providence. Students 
from all climes were welcome to share with them supplies 
thus furnished. At Bangor in Wales, as well as Bangor 
in Ireland, Durrow, Deny, and lona, and in all other 
similar institutions, a kind invitation with a Cmel Mielle 
faulthee for every stranger was a standing motto of their 
wonderful liberality. And hence we read of three thou- 
sand foreign students being at Bangor, as well as large 
numbers at other institutions, whose wants were bounti- 
fully supplied free of all expenses. Some of these 
students were princes and sons of the nobility. The 
times were revolutionary. On the continent of Europe 
tui-moil and civil commotions were prevailing. It took 
ages to calm the excitements consequent on the dismem- 
berment of the western Roman Empire. The arrival of 
the Saxons and their ruthless massacres of the British 
Christians added to the unparalleled commotions. Dur- 
ing those times Ireland was comparatively serene, quiet, 
and secure, and became a refuge for the oppressed, to 
which the sons of the old nobility were sent to enable 
them to escape from the pending sufferings and thraldom 
to which their parents and relatives were subjected at 



128 IRELAND: ITS CHRISTIANITY AND LEARNING. 

their homes at the hands of their invaders; and hence 
from the sixth to the close of the ninth century Ireland was 

Great, glorious, and free — 
First flower of the earth and first gem of the sea — 

as a refuge and a home and a haven of rest for the op- 
pressed from every clime. 

At Whitby in Northumbria, in a.d. 664, a Romanist 
named Wilfrid became tutor to the king's son. The son 
was gradually enthralled into the net of his new instruc- 
tions. The queen had previously been of the tutor's faith, 
while Osway, the king, had been loyal to the faith of lona. 
When the season for observing Easter came around the 
queen observed Roman time, while the king celebrated ac- 
cording to the mode at lona. Finally the tutor, the queen, 
and the son succeeded by a stratagem in gaining over to 
their side the king. Wilfrid the tutor had taken the ut- 
most pains of quoting " Thou art Peter, and upon this 
rock I will build my church " ; and also that Peter carried 
the keys of the kingdom of heaven ; and applied the texts 
to mean that Peter was the foundation of the Roman 
church, and that none could enter heaven without him. 

Colman was the representative of lona, Melrose, and 
Lindisfarne, and the great friend of the king; to whom 
the king one day said, " Is it true, Colman, that these 
words were spoken to Peter by our Lord?" He an- 
swered, " It is true, king." Then said the king, " Can 
you show any such power given to your Columba ? " Col- 
man answered, "No." Then the king answered that, as 
Colman and Wilfrid both agreed that the keys of heaven 



DISPUTES WITH THE ROMAN MISSIONARIES. 129 

were given to Peter, he would obey in all things the de- 
crees of Peter, the doorkeeper of heaven, lest he might re- 
fuse to admit him by his keys when he sought an entrance 
into paradise. 

Then Colman said : " We abide by the customs of our 
fathers, which were given us by Polycarp, the disciple of 
St. John. This Easter which I used to observe I received 
from my elders, who sent me bishop hither; which all our 
fathers, men beloved of God, are known to have cele- 
brated, after the manner which, that it may not seem unto 
any to be constrained and rejected, is the same which the 
blessed Evangelist St. John, the disciple especially beloved 
of the Lord, with all the churches which he did oversee, is 
read and celebrated. I marvel how men can call that ab- 
surd in which we follow so great an apostle, one who was 
thought worthy of reposing upon the bosom of the Lord ; 
and can it be believed that such men as our venerable father 
Columbacille and his successors would have thought or 
acted the things contrary to precepts of the sacred Scrip- 
tures?" 

The king, however, avowed himself a Romanist and 
condemned the entire Scots community in Northumbria. 
Conformity to the Roman Easter and tonsure was at once 
demanded under severe penalties. The whole property of 
the churches and monasteries at Whitby, Lindisfarne, and 
other parts of Northumbria, was forfeited to the Ro- 
manists without fee or reward or compensation. Num- 
bers conformed. Larger numbers kept quiet and aloof. 
Churches were dissolved in many places, and religious 
meetings were paralyzed throughout the kingdom. 



130 IRELAND: ITS CHRISTIANITY AND LEARNING. 

Colman and his faithful Scots, and large numbers of the 
genuine Christian Anglo-Saxons, withdrew to the Scots of 
Argyle, and then passed over to Ireland, where, at Mageo 
(Mayo), Colman founded for them a famous abbey on the 
island of Innis-bo-Finne, off the coast of the county of 
Mayo, where he died in a.d. 675. 

Hostility to the principles of lona extended to the king 
of the Picts, who, in a.d. 716, ordered the Roman Easter 
and tonsure to be adopted at lona, and on its refusal ex- 
pelled all the monks therefrom who declined to comply 
with his arbitrary orders. 

The expelled monks after visiting several retreats found 
homes among the Scots of Ireland. 

Eomanists were now in the ascendancy among the 
Anglo-Saxons and the Picts, but made little headway 
among the Britons, the Scots, and the Irish. 

Bitter animosities were aroused among the oppressed — 
as the following poetical effusions will attest — which took 
many generations to calm, subdue, and obliterate, while 
their spirit still lives among the successors of the victors. 

Wilfrid was subsequently made Archbishop of York, 
and his life and times were written by the late Cardinal 
Newman. 

The expulsion of the Scots from Northumbria created 
among the people hostile feelings to the Romanist clergy, 
whose sentiments are delineated by the following poetical 
effusion, written in Latin in a.d. 733. It shows the feelings 
of the age against the new religious intrusion of the 
Roman propagandists. 



DISPUTES WITH THE ROMAN MISSIONARIES. 131 



I. TRANSLATED FROM A LATIN POEM OF ABOUT THE 
YEAR A.D.,733. 

I boldly dar'd the Latin priests accuse 

Of folly, impudence, erroneous views, 

Because our site they forcibly would change, 

And their observance in its stead arrange ; 

Our love of ancient rule, they fondly dream, 

We rashly should renounce for their esteem : 

But ought not Eome those minor points forego, 

A moderate and more liberal spirit show, 

No more disturb the commonweal's repose, 

No more their fallible decrees impose ? 

Let Holy Writ its purer light display, 

And o'er our minds exert its mighty sway : 

Let faith in Christ surmount the thorny road. 

And Christ's own precepts mark the way to God ; 

But let not human dogmas these deny. 

Or with the wishes of base man comply ; 

For Christ's commands by Christ himself were given, 

Man's surest guide, because the light of heaven. 

His bishopric defeated Colman leaves. 
And seeks again his native Scotia's shores ; 
To see Ansonian's laws destroyed he grieves. 
The sight his spirit loathes, his soul abhors. 
On Osway Colman's friends prevail, and he, 
Inconstant, gives the holy Wilfrid's see 
To one of Aidan's school, in whom appear 
Faith uncorrupt, pure morals, holy fear ; 
His name Ceadda ; thus the prelate's throne 
A stranger fills, its old possessor gone : 
As were a bride if led to Hymen's fane 
While her first spouse delays beyond the main. 

" Ireland was thus glorious and useful when she had no 
communion with Rome. Under Eomish subjection she 
has become morally and ecclesiastically like one of her 



132 IRELAND: ITS CHRISTIANITY AND LEARNING. 

own bogs. And when she has sometimes proved a 
troublesome pupil, even for Rome, then Rome has been 
as ready to curse her as* any one else. Who can forget 
the Spaniard's bitter taunt, ' Christ did not die for the 
Irish ' ? " (Phelan's " Church of Rome in Ireland," p. 249.) 
Taliessyn, who wrote about a.d. 664-685, thus describes 
his feelings toward the Roman clergy : 

Woe be to that priest y-born 
That will not cleanly weed his corn 

And preach his charge among ; 
Woe be to that shepherd, I say, 
That will not watch his flock alway, 

As to his office doth belong; 
Woe be to him that doth not keep 
From Romish wolves his sheep 

With staff and weapon strong. 



n. PRINCE aldfrid's itinerary, A.D. 682. 

By a confusion of names and chronology this prince 
has sometimes been taken for King Alfred. They lived 
at different periods. The former became king of North- 
umbria about a.d. 684, while the latter became king of 
Wessex in a.d. 871. There were consequently one hun- 
dred and eighty-seven years of an intervention between 
their respective reigns. Prince Aldfrid thus describes 
Ireland : 

I found in Innisfail the fair. 

In Ireland, while in exile there. 

Women of worth, both grave and gay men. 

Many clerics and many laymen. 



DISPUTES WITH THE ROMAN MISSIONARIES. 133 

I traveled in fruitful provinces round, 
And in every one of the five I found 
Alike in church and in palace hall 
Abundant apparel and food for all. 

Gold and silver I found, and money. 
Plenty of wheat and plenty of honey ; 
I found God's people rich in pity, 
Found many a feast and many a city. 

I also found, in Armagh the splendid, 
Meekness, wisdom, and prudence blended ; 
Fasting as Christ hath recommended. 
And noble councilors untranscended. 



I found in each great church, moreo'er, 
Whether on island or on shore. 
Piety, learning, fond affection, 
Holy welcome and kind protection. 

I found the good lay monks and brothers 
Ever beseeching help for others, ^ 

And in their keeping the Holy Word, 
Pure as it came from Jesus the Lord. 

I found in Munster, unfettered of any. 
Kings and queens and poets full many ; 
Poets well skilled in music and measure, 
Prosperous doings, mirth, and pleasure. 

I found in Connaught the just redundance 
Of riches, milk in lavish abundance, 
Hospitality, vigor, fame, 
In Cruachan's land of heroic fame. 

I found in the country of Connaill the glorious 
Bravest heroes, ever victorious ; 



134 IRELAND: ITS CHRISTIANITY AND LEARNING. 

Fair-complexioned men, and warlike ; 
Ireland's lights, the high, the starlight ! 

I found in Ulster from hill to glen 
Hardy warriors and resolute men ; 
Beauty that bloomed when youth was gone, 
And strength transmitted from sire to son. 

I found in Leinster the smooth and sleek, 
From Dublin to Slewmargy's peak ; 
Flourishing pastures, valor, health. 
Long-living worthies, commerce, wealth. 

I found, besides, from Ara to Glee, 
" In the broad, rich country of Ossorie, 

Sweet fruits, good laws, from all and each ; 
Great chess-players, men of truthful speech. 

I found in Meath's fair principality 
Virtue, vigor, and hospitality ; 
Candor, joyfulness, bravery, purity — 
Ireland's bulwark and security. 

I found strict morals in age and youth, 
I found historians recording truth ; 
The things I sing of in verse unsmooth 
I found them all — I have written sooth. 

The Venerable Bede " assures us that the Irish were a 
harmless and friendly people. To them many of the 
Angles had been accustomed to resort in search of know- 
ledge, and on all occasions had been received kindly and 
supported gratuitously. Aldfrid lived in spontaneous exile 
among the Scots (Irish) through his desire of knowledge, 
and was called to the throne of Northumbria after the 
decease of his brother Egfrid in 685." (Lingard's " Eng- 
land," vol. i., ch. 3.) 



DISPUTES WITH THE ROMAN MISSIONARIES. 



135 



King Egfrid^s Invasion. 

Egfrid, king of Northumbria, invaded Ireland in 684, on 
account of Ms brother Aldfrid having taken refuge there. 
Between the two brothers there was a deadly feud. Ald- 
frid had escaped from his brother's fury and fled to Ireland. 
Egfrid with his army followed him, and failing to find 
him turned his weapons against the natives, whom he 
massacred in large numbers; and on his return to his 
kingdom carried with him many whom he reduced to 
bondage. In a feud with the Picts shortly afterward he 
was killed, and his courtiers recalled Aldfrid to the vacant 
throne. 

Favorite among the Scots while in Ireland was Adam- 
nus, Abbot of lona, who visited Aldfrid after his corona- 
tion in behalf of the Irish captives, whom Aldfrid at once 
liberated ; and sixty persons were thus enabled to return 
to Ireland free and independent, through the good offices 
of the abbot. 

Meanwhile a new regulation was revealed to the abbot. 
The Roman Easter was observed at the court of Northum- 
bria. Adamnus witnessed its observance, and through the 
young king became a convert to the ceremony. On return- 
ing to lona he tried to persuade the monks to accept its 
observance. They refused, and he returned to Ireland and 
became the biographer of the distinguished founder of lona, 
and to him posterity owes its knowledge, in a great de- 
gree, of that famous Irishman who was the apostle of the 
Picts, the educator of the Scots, and the gi*eatest ecclesiastic 
of that age. 



136 IRELAND: ITS CHBISTIANITY AND LEARNING. 



m. — IRELAND: THE CEADLE OF EUROPEAN LEARNING. 

For centuries Ireland was the cradle of European liter- 
ature. When burning Sappho had ceased to sing and 
Thucydides to praise " the isles of Greece " ; when Virgil's 
muse had withdrawn from fame, and Livy's pen ceased to 
describe Rome's greatness ; when classic literature became 
obliterated by the barbarous Goth and the relentless Alan ; 
when Frank and Saxon, Hun and Moslem, rendered the 
Continent a literary waste — far away from the tread of the 
Goth and the simitar of the Moslem, in the distant Erin, a 
pure literature was cultivated which has been handed down 
from sire to son for hundreds of years. 

What subject deserves more praise than the immortal 
trophies of fame which a country wears ? Ireland's claim 
to such renown bears no uncertain sound. Let her an- 
cient seats of literature set forth her glory. Who has not 
heard of Armagh and Lismore, Clonard and Ross-Carbery, 
Connor and Bangor, Clonmacnois and Connaught, Deny 
and Mayo, in whose halls and classes thousands of foreign 
students were enrolled? 

The Psalters of Tara and Cashel can furnish specimens 
of poetic effusions not surpassed by those of either the 
Hebrew, Greek, or Roman muses. By common consent 
philosophy, letters, science, and bibliology were cultivated 
in those ancient seats of learning. From such circum- 
stances, and from the upright character of the people, 
their strict observance of sacred rest on the first day of 
the week, their devout study of sacred literature, and their 



DISPUTES WITH THE ROMAN MISSIONARIES. 137 

missionary labors at home and in foreign parts — their 
laud was called " The Island of Saints." 

The biographer of Patrick says : " That eminent Chris- 
tian was accustomed to expound the Bible for days and 
nights together." The chief attraction of those ancient 
schools was their strict discipline and thorough knowledge 
of the Bible. 

In St. Senan's time a vessel arrived at Cork " bringing 
fifty religious persons, passengers from the Continent, who 
came to Ireland either for the purpose of leading a life of 
stricter discipline or of improving themselves in the study 
of the Scriptures." 

The Venerable Bede having mentioned a plague that 
raged throughout Northumbria in the year 664 says that 
it also "visited Ireland likewise with signal violence. 
There were in that country at the time we speak of many 
of the English nobility and middle classes, who at the time 
of Bishops Finan and Colman had left their native island 
and retired thither to Ireland either for the purpose of 
studying the Word of God or else to observe a stricter 
life. And some, indeed, presently devoted themselves to 
the monastic profession, while others chose rather to pay 
visits to the chambers of the different masters ; all of whom 
the Irish received most cordially and provided with daily 
food free of charge, as likewise with books to read and 
gratuitous instruction. Among those students were two of 
the English nobility, named Edilhun and Egbert, youths 
of excellent parts, the first of whom was the brother of 
Edilwin, a man equally beloved of Grod, who himself 
also went to Ireland in the following age for the pur- 



238 IRELAND: ITS CHRISTIANITY AND LEARNING. 

pose of studying there, and returned to his country well 
educated, after which, having been appointed bishop 
of the province of Lindis, he ruled that church most 
nobly for many years." Bede furthermore informs us 
that " Agilbert, Bishop of Paris, was in 650 educated in 
Ireland." 

About the year 685, Aldfrid, son of Osway, succeeded 
his brother Egfrid as king of Northumbria and accord- 
ing to Bede " he was a man most learned in the Scrip- 
tures, who when the throne became vacant was a sojourner 
in the land of the Scots, in Ireland." 

Aldhelm, Abbot of Malmesbury, in a letter to Eahfrid, 
who had spent six years of student life in Ireland, asks : 
"Why should Ireland, whither students are transported 
in troops by fleets, be exalted with such unspeakable ad- 
vantages, as if here in the rich soil of England there could 
not be found any Grecian or Roman teachers to expound 
by their interpretations the dark problems of the celestial 
libraries to inquiring youths!" 

At that time Europe was shrouded in pagan darkness. 
From the sea-girt coasts of Erin light flashed forth to re- 
move the spiritual gloom from the minds of the people. 
We have seen how Columbcille lighted the lamp of learn- 
ing on lona which enUghtened the Picts of Caledonia, and 
how Aidan struck another fire on the island of Lindisfarne 
which blazed forth throughout the northern and middle 
counties of England. We have followed Columbanus and 
St. Gall to Luxeuil, Fontaine, Switzerland, and Italy, where 
the former became distinguished at Bobbio and the latter 
at St. Gall. We have likewise followed Kilian to the East- 



DISPUTES WITH THE ROMAN MISSIONARIES. 139 

em Franks, and Willibrord among the Batavians, the Fries- 
landers, and the Westphahans, while Cedd and Diumur and 
Frumshere won trophies among the Anglo-Saxons, and all 
have gathered innumerable hosts into the fold of Christ. 
We have seen how Clement graced the University of Pavia, 
while Albinus presided over the destinies of the new Uni- 
versity of Paris. 

Among religious commentators of the year 815 the most 
distinguished were Sedulius and Claudius Scotus, who 
were highly patronized by Charles the Great. 

When the doctrine of transubstantiation was first 
broached in 831 by Paschasius Radbert its most uncom- 
promising opponent was Joannes Scotus Erigena, a man 
whom every scholar delights to honor. Such was the celeb- 
rity of the Irish schools in 1070 that their praise was 
thus set forth in verse by John, son of Sulgen, Bishop of 
St. Davids : 



With ardent love of learning, Sulgen sought 

The school in which his fathers had been taught ; 

To Ireland's sacred isle he bent his way, 

Where science beamed with bright and glorious ray. 

But lo ! an unforeseen impediment 

His journey interrupted as he went ; 

For sailing toward the country where abode 

The people famous in the Word of God, 

His bark by adverse winds and tempests tost 

Was forced to anchor on another coast ; 

And thus the Albanian shore the traveler gained, 

And there for five successive years remained. 

At length arriving on the Irish soil. 

He soon applies himself with studious toil ; 

The Holy Scriptures now his thoughts engage, 

And much he ponders o'er the oft-read page, 



140 IRELAND: ITS CHRISTIANITY AND LEARNING. 

Exploring carefully the sacred mine 
Of precious treasures in the law divine, 
Till thirteen years of diligence and pains 
Had made him affluent in heavenly gains, 
And stored his ample mind with rich supplies 
Of costly goods and sacred merchandise. 
Then, having gained a literary name 
In high repute for learning, home he came, 
His gathered store and golden gains to share 
Among admiring friends and followers there. 

About 1083 flourished Marianus Scotus, another of Ire- 
land's celebrated divines, who was distinguished as an 
author, a biblical scholar, a controversialist, a historian, 
and a teacher. Among his charity pupils was an English 
boy named Nicholas Breakspeare, the son of a peasant. 
He was a genius in his way, and afterward became pope 
of Rome under the name of Adrian IV., by whose bull, in 
1155, Ireland was granted and sold to the king of England 
for a penny a hearth, to be paid into the coffers of St. 
Peter. About the close of the eleventh century the cele- 
brated Tighernach, the most distinguished Latin and Greek 
scholar of that age, adorned the walks of classical litera- 
ture from the Irish coast. Among the writings of Camben 
in the following age is a statement that the " Anglo-Sax- 
ons used to flock together into Ireland, as a market of 
learning ; whence it is that we continually find it is said 
in our writers concerning holy men of old, ' He was sent 
away to he educated in Ireland.^ " 

Thus it appears that the renowned seats of learning at 
lona in Scotland, Lindisf arne and Oxford in England, Paris 
in France, St. Gall in Switzerland, Pavia in Italy, as well 
as the ancient churches of the Picts of Northumbria, the 



DISPUTES WITH THE ROMAN MISSIONARIES. \^\ 

Anglo-Saxons, the French, the Dutch, the Germans, the 
Italians, and the Icelanders, received their impetus for 
learning and literature, philosophy and science, religion 
and theology, from the educated sons of Erin. 

Of poets and orators, soldiers and sailors, politicians 
and musicians, Ireland may be justly proud. Clontarf, 
the Boyne, Aughrim, and Limerick have drawn from Irish 
hearts floods of blood, over which their fiery red flag floated 
from shore to shore. The tramp of Irish bravery has kept 
time to war's death-march on the burning sands of India. 
The clang of Irishmen's armor and the shout of their vic- 
tories have multiplied themselves in the echoes of the 
Alps. Beneath their own loved flag they fought at Clon- 
tarf ; beneath the tricolor at Cremona and Fontenoy ; be- 
neath the union jack from Seringapatam to Waterloo ; and 
beneath that brighter flag, deepening its red stripes with 
their blood, and brightening its glorious stars with their 
valor, they fought for its triumph from Quebec to York- 
town, from Niagara to New Orleans, from Palo Alto to 
Churubusco and Chapultepec, from Richmond to the Wil- 
derness, and from the Heights of Lookout mountain along 
Sherman's triumphant march to the ocean. 

A man prejudiced against everything Irish may stand 
by the tombs of Boyle, Berkeley, Swift, and Sheridan, and 
deny to Ireland all claims to genius ; he may have listened 
to the songs of the bards and deny to Ireland all claims 
to poetry; he may have listened to Curran's, Grattan's, 
Cooke's, and Macneile's voices, and deny to Ireland all 
claims to eloquence; he may stand by the unepitaphed 
tombs of Emmet, Tone, or Fitzgerald, and deny to Ireland 



142 IRELAND: ITS CHBISTIANITY AND LEABKING. 

all claims to patriotism: but no man can stand by the 
aged Brian at Clontarf, by Sarsfield at Limerick, by Wel- 
lington at Waterloo, by Grough and Napier in India, by 
Montgomery at Quebec, by Stark at Bennington, by Jack- 
son at New Orleans, by Shields at Cerro Gordo, by Grant 
in the Wilderness ; no man can follow Con and Nial and 
Dathy over Britain, Gaul, and Helvetia, read through the 
wars of Cromwell and William, through those for Ameri- 
can independence and more lately for the Union — and 
say that the Irish lacked courage, showed want of mili- 
tary genius, or failed in heroism, whether the green flag, 
the tricolor, the fiery cross of St. George, or the radi- 
ant stars and stripes floated over them, or became their 
shrouds, on fields where they bravely conquered or, un- 
daunted, fell. 

For divines, scholars, authors, inventors, and promoters 
of the world's progress, the claims of Ireland are not less 
distinguished. 

As in ancient so in modern times, classical literature is 
still preeminent. In philosophy, science, and theology the 
fullest developments have kept pace with the thought of 
the age. In history and the arts their authors have been 
multiplied in almost every clime from the Emerald Island. 

Eminent and Distinguished Irish Ecclesiastical and Literary 
Authors, at Home and- Abroad, from the Days of St. 
Patrick until the Twelfth Century. 

Secundinus, - who died about a.d. 448 

Patrick, - - " " 465 

Benignus, - - " " 468 



DISPUTES WITH THE ROMAN MISSIONARIES. 



143 



larlath, 

Faidolinus, 

Cormac, 

Ibar, 

Aengus, 

Dublach, 

Conlarth, 

Ailid I., 

Ailbe, 

Ailid II., 

Dublach II., 

Kiarnan, 

David, 

Fiunian, 

Brendon of Birr, 

Brendon of Clonfert, 

Columbcille, 

Faiedlinid, 

Ruadan, 

Caulan, 

Frigidian, - 

Eochaid, 

Evin, 

Cannill, 

Comgall of Bangor, 

Molua, - 

Senach, 

Libba, - 

Columbanus, 

Kevin, - 



) died about a.d. 


482 


« 


u 


495 


<( 


il 


497 


<( 


11 


500 


(( 


ii 


507 


u 


ii 


513 


u 


il 


519 


il 


11 


526 


u 


11 


527 


u 


il 


536 


u 


11 


548 


11 


11 


549 


u 


11 


551 


(< 


11 


552 


i( 


ii 


571 


u 


il 


577 


11 


11 


577 


u 


11 


578 


u 


u 


584 


u 


il 


588 


« 


il 


595 


ii 


il 


598 


11 


u 


600 


u 


11 


600 


11 


11 


601 


ii 


11 


609 


li 


11 


610 


ii 


11 


612 


11 


11 


615 


il 


ii 


618 



144 



IRELAND: ITS CHRISTIANITY AND LEARNING. 



MacLaisir, - 


who died about a.d, 


, 623 


Finbar, 


u 


11 


630 


Edan, 


a 


11 


632 


Munnu, 


u 


a 


635 


Laserian, 


a 


li 


638 


Dagan, - - - 


n 


li 


640 


aaUus, 


u 


11 


645 


Fursey, 


u 


11 


650 


Aidan, 


li 


li 


651 


Camin, - - - 


u 


11 


653 


Three O'Bureckans bi^os. 


u 
1 


11 


653 


Wiro, - 


u 


11 


653 


Diman, 


u 


u 


656 


Cumin of Connor, 


u 


11 


656 


Tlioman, 


11 


11 


661 


Finan, - - - 


n 


ti 


661 


Cumin Fada, 


11 


11 


662 


Aileran, 


li 


11 


665 


Cummian, - 


11 


11 


669 


Disibod, 


u 


11 


675 


Maildulph, - 


u 


11 


675 


Colman, 


a 


11 


676 


Arbogast, - 


li 


11 


679 


Fiacre, - - - 


11 


11 


679 


Cuthbert, - 


li 


11 


687 


Segene, 


li 


li 


688 


Moling, 


li 


11 


692 


Flan Fibla, 


u 


11 


715 


Sedulius, 


11 


11 


721 


Suebney, 


11 


11 


730 


Congusa, 


it 


11 


750 



DISPUTES WITH THE ROMAN MISSIONARIES. 



145 



Cele Peter, 

Ferdachy, - 

Rumbold, 

Virsilius, 

Albinus, 

Dubalithy, - 

Fiendilach, 

Affiat, 

Cudeniscus, 

Fothadius, - 

Aengus II., 

" Book of Armagh," 

Conmach, 

Torbach, 

Patrick, Abbot, 

Dungall, 

Joannes Scotus Erigena 

and Macarius, 
Colman, martyred in 

Rbaetia, - 
Mac Liag, physician, 

poet, etc., 
Patrick, Danish R. C. 

Bishop of Dublin, 
The Annalists of Innis- 

fallen. 
The writers of the " Four 

Masters," 
The authors of the de- 
scriptions of Mutte- 

frenan, 



- who died about a. d. 



written 



758 

768 

775 

785 

792 

793 

794 

794 

798 

799 

800 

804 

807 

808 

850 

899 

899 

899 

1014 

1074 



146 IRELAND: ITS CHRISTIANITY AND LEARNING. 

John A. Sacro-Bosco 
of Holywood, 

Peter Hibernus of Na- 
ples, 

Thomas Aquinas, 

Goldfried of Waterford, 

Thomas Palmer of the 
Sorbonne, 

And hosts of others, whose names are too numerous for 
mention, have contributed to the fame, the glory, and the 
renown of their native land. 

ANCIENT COMMENTAEIES ON THE SACRED SCEIPTURES. 

Among the earliest extant is that of the far-famed 
Jerome on the Latin revised copy of the Scriptures com- 
monly called the Vulgate. He was a profound scholar 
for his day, and has left an example of his learning and 
ability in his " Hexapla," which for centuries has been a 
monument of literary and intellectual thought. 

About the beginning of the fifth century Pelagius, a 
Welshman, wrote notes on thirteen epistles of Paul, which 
were distinguished for their popularity. 

Another Briton, named Ninnian, wrote a commentary 
on the Psalms of David. 

In the seventh century another, named Augustine, wrote 
a work on the difficulties of the Bible, entitled the " Won- 
ders of Scripture," which was greatly admired and popular. 
All the apocryphal wi*i tings were omitted in his notations. 
In all his writings the sacred Scriptures were presented 



DISPUTES WITH THE ROMAN MISSIONARIES. I47 

in their purity, free from the doubtful interpretations of 
the scholastic theology of subsequent years. It has 
been said of him that " in his breast the treasures of the 
Holy Scriptures were so laid up that within the compass 
of his youthful years he set forth an elegant exposition 
of the Book of Psalms." " By whose study afterward the 
study of God's Word was so propagated that in the mon- 
asteries which were founded according to his rule beyond 
the seas not the men only, but the religious women also, 
did carefully attend the same, that through patience and 
comfort of the Scripture they might have hope." 

Sedulius, a Scot, in a.d. 818 wi'ote a commentary on the 
Epistles of Paul, which was distinguished for its sound 
Calvinistic thought, long before John Calvin was born. 

Colcu, who died in a.d. 790, was called the chief scribe 
and master of the Scots in Ireland. He made Paul's 
Epistles a special study, and was regarded as the greatest 
teacher and most successful controversialist of his times. 
Both Sedulius and Colcu rejected the idea of justification 
by works. Both set forth that justification proceeded from 
faith and not from works. 

Another Scot, or Irishman, named Claudius, about 
A.D. 815 wrote a commentary on the Gospel of Matthew, 
which commanded the attention of the thoughtful and won 
their highest regard. 

A number of Irish monks founded a monastery at Wurtz- 
burg in Germany, and about the ninth century they wi'ote 
" Glosses " or comments on Paul's Epistles, which are now 
in the University Library of Wurtzburg. They are brief, 
orthodox, and evangelical. 



148 IRELAND: ITS CHRISTIANITY AND LEARNING. 

TESTIMONY IN BEHALF OF THE LEAKNING OF THE ANCIENT 
IKISH CHURCH. 

Antiquity of Letters. 

1. Edmund Spenser, in his " View of the State of Ire- 
land," pp. 26-29 says : " It is certain that Ireland hath had 
the use of letters very anciently and long before Eng- 
land." 

2. Cambden says: "From thence (Ireland) our Saxon 
ancestors seemed to have had the form of their letters, as 
they plainly used the same characters which are in use 
among the Irish." 

3. Dr. Samuel Johnson, the lexicographer, observes: 
" What was the ancient form of the Saxon language when, 
about the year 450, they just entered Britain cannot now 
be well known. They seem to have been a people without 
learning and very probably without an alphabet." 

4. Lord Lyttleton, in his " Life of Henry II.," says : " A 
school was founded at Armagh which soon became very 
famous. Many Irish went from thence to convert and 
teach other nations. Many Saxons out of England re- 
sorted thither for instruction, and brought from thence 
the use of letters to their ignorant countrymen." 

5. The Venerable Bede says that " in the seventh cen- 
tury great numbers, both of the noble and second rank of 
English, left their country and retired into Ireland for the 
sake of studying theology and leading a stricter life. All 
these the Irish, whom he calls Scots, most willingly re- 
ceived and maintained at their own charge, supplying 



DISPUTES WITH THE ROMAN MISSIONARIES. I49 

them with books and being their teachers without fee or 
reward." 

6. Sir James Ware says: "Ireland for ages after the 
coming of St. Patrick abounded with most learned per- 
sons, and was justly called the Island of Saints." 

7. Moreri, in his " Historical Dictionary," says : " Ireland 
has given the most distinguished professors to the most 
famous universities in Europe, as Claudius Clemens to 
Paris, Albinus to Pavia in Italy, Joannes Scotus Erigena 
to Oxford in England. The English Saxons received from 
the Irish their characters or letters, and with them the 
arts and sciences that have flourished since among these 
people — as says Sir James Ware in his ' Treatise on the 
Irish Writers,' book i., ch. 13, where may be seen an ac- 
count of the celebrated academies and public schools 
which were maintained in Ireland in the seventh, eighth, 
ninth, and tenth ages, which were resorted to particularly 
by Anglo-Saxons, the French, and ancient Britons, who 
were all received with greater hospitality than in any 
other country of the Christian world." 

8. Sir James Mackintosh says : " The Irish nation pos- 
sesses genuine history several centuries more ancient than 
any other European nation possesses in its present spoken 
language." 

9. Thierry, in his " Norman Conquest," book x,, p. 193, 
states : " The major part of the Irish were men with dark 
hair, with strong passions, loving and hating with vehe- 
mence, irascible, yet of a sociable temper. In many things, 
especially in religion, they were enthusiasts, and willingly 
intermingled its Christian worship with their poetry and 



150 IRELAND: ITS CHRISTIANITY AND LEARNING. 

literature, which was perhaps the most cultivated in all 
Western Europe. Their island possessed a multitude of 
saints and learned men, venerated alike in England and 
G-aul ; for no country had furnished a greater number of 
Christian missionaries, animated by no other motive than 
pure zeal and an ardent desire of communicating to foreign 
nations the opinions and faith of their native country. 
The Irish were great travelers, and always gained the hearts 
of those whom they visited by the extreme ease with which 
they conformed to their customs and ways of life." 

10. Cardinal J. H. Newman, in his "Life of Wilfrid," 
Archbishop of York, a.d. 709, says : " In fact Ireland was 
a great center of civilization, and its temper was vehe- 
mently opposed to that of Rome. In many little ways we 
trace the Celtic spirit growing and pushing forward, dis- 
closing itself more and more, getting consistency through 
an increasing consciousness of its own strength, until a 
schism seemed actually threatening. It pleased God to 
interpose. The Roman mission of St. Gregory to the Sax- 
ons appears, in this point of view, like an inspiration." 
And again : " It is not too much to say that through the 
influence of the Scottish church, and of the Celtic civiliza- 
tion, of which Ireland was the center, Christendom reached 
the very verge of a tremendous schism, almost reaching, 
in extent, to the unhappy sacrilege of the sixteenth cen- 
tury." 

11. " From the fifth to the eleventh century Ireland be- 
came the teacher of Europe, and sent forth those illustrious 
sages whose names illuminate the dark night of ignorance 
and barbarism." (" Celtic Records of Ireland," p. 19.) 



VI.— SIXTH PERIOD : from a.d. 795 to a.d. 1014. 



THE DANISH INVASIONS: DECLINE OF THE ANCIENT lEISH 
CHURCH. 

Many causes had been contributing toward a new ex- 
perience for the people of Ireland, resulting in an unlooked- 
for decline at a time when they seemed to have enjoyed 
external prosperity and literary glory. When their edu- 
cated sons had attained a distinguished fame at home and 
abroad for their devotion, piety, religious sentiments, and 
upright characters ; when their schools had attracted stu- 
dents from every class of the European nobility ; and when 
the numerous institutions abroad were indebted for all the 
learning that passed current among them chiefly to grad- 
uates from Ireland's chief seats of education — then a fear- 
ful and calamitous visitation occurred, which surpassed in 
virulence that of the Goths, the Vandals, the Franks, and 
the Anglo-Saxons of notorious and detestable memory. 

About A.D. 795 the Northmen, commonly known as the 
Norwegians, Swedes, and Danes, became visitors of the 
coasts for plunder, robbery, bloodshed, and destruction. 
They were pagans in religion, and inhuman, brutal, and 
regardless of feeling or of human sympathy. They gi'id- 
ironed the coasts, took possession of the principal cities, 

151 



]^52 IRELAND: ITS CHIilSTIANITY AND LEARNING. 

burned the cliurches, schools, books, manuscripts, and mon- 
asteries, massacred the natives, and spread ruin and disas- 
ter and death wherever they went. They captured Water- 
ford, Dublin, Limerick, Armagh, and the entire seaboard 
towns and villages. The torch lighted the path of the in- 
vaders. Neither age, nor sex, nor institution was spared. 
Pillage, robbery, murder, bloodshed, and other indescrib- 
able crimes marked a red path in the rear of their con- 
quests. 

Taken so suddenly by surprise, the remaining natives 
retired as rapidly as possible into the interior. After the 
first shock of consternation had passed they bravely rallied 
in their own defense. The leading cities were retaken, re- 
captured, and recovered, to be again and again attacked 
and recaptured by the invaders. As a consequence the 
foreigners finally held Dublin, Waterf ord, and Limerick, 
in which they largely settled. 

In like manner they visited lona, and environed the whole 
of the Island of Man, the Scots of Argyleshire, the Western 
Islands, and the land of the Picts, as well as the kingdom 
of Northumbria and other parts of England, and for a time 
gave kings to England. 

At last in the eleventh century these northmen became 
converted to the English church. Their compeers in 
Dublin, Waterford, and Limerick in like manner pro- 
fessed the same faith. The bitterness existing between 
them and the native Irish was such as extended to their 
ecclesiastical relations. Like what occurred between the 
Britons and the Saxons, the Irish and the Danes would 
have nothing in common, even in religion. The Danes 



THE DANISH INVASIONS. 5^53 

would not recognize the Irish church, but sent their first 
bishop, in a.d. 1074, after their conversion, to be conse- 
crated at Canterbury ; which helped to increase the divi- 
sion between the people of Ireland and their invaders, as 
the following will more fully unfold. 

Tlie Banish Invasions. 

A.D. 795, Rathlin, a small island on the north of Ireland, 
was devastated. 

A.D. 802, lona was ravaged. 

A.D. 806, the monastery of lona was piUaged, and sixty- 
eight of its inmates massacred. 

A.D. 807, Innishmurray, an island off Sligo, was desolated. 

A.D. 823, Bangor was raided, and its clergy and students 
murdered. 

A.D. 833, Armagh was captured, and its clergy murdered. 

A.D. 845, Malachy, king of Meath, captured the Danish 
king and drowned him in Lough Owe], near Mullingar. 

A.D. 845, the monasteries of Clonmacnois, Clonfert, and 
others were pillaged, and the churches burned. 

A.D. 852, the Danes were victorious in a sea-fight at Car- 
lingford, and Olave, their chief, was made king of Dublin. 

A.D. 878, the relics of Columbacille were removed from 
lona to Downpatrick. 

A.D. 888, the abbot and monks of Cloyne were massacred. 

A.D. 890, Kildare and Clonard were plundered. 

A.D. 893, Armagh was again pillaged. 

A.D. 916-918, fleets arrived at Waterford. The invaders 
divided into three companies, one of which garrisoned 
Cork, another Inny, in Kerry, and the other Grlass Linn, 



154 IBELAND: ITS CHRISTIANITY AND LEARNING. 

on the Shannon. By these the whole of Munster was 
plundered, and the churches and monasteries destroyed. 

A.D. 948, the belfry of Slane, full of the relics of distin- 
guished men, together with Casenach, the lector or reader, 
and the crozier of Ere, patron saint, and a bell, were 
burned. 

A.D. 980, Malachy, king of Ireland, was deposed by Brian 
Boru, who reigned as chief king. 

A.D. 1004, Brian Boru visited Armagh. His secretary 
wrote in the " Book of Armagh " that " St. Patrick, when 
ascending to heaven, commanded all the fruits of his labor, 
arising both from baptisms and alms, to be brought to the 
apostolic city, which in the Irish language is called Ard- 
macha. I found it thus stated in the books of the Irish. 
I, that is to say Calvus Perenius, wrote this in the sight 
of Brian, emperor of the Irish ; and what I wrote, he con- 
firmed for all kings with his seal of wax." ( " H. M. Com- 
missioners' Reports," p. 102.) 

A.D. 1014, battle of Clontarf, where the Danes were van- 
quished, and Brian murdered by a Dane, at his tent, while 
in acts of devotion. 

The havoc, destruction, and confusion resulting from the 
Danish invasions paralyzed the ancient church and schools 
of Ireland. All her educated sons who could escape from 
the ruthless persecutions of the invaders betook themselves 
to foreign shores. France, Germany, and Italy were the 
favored resorts of the refugees, whose labors in those lands 
were successful in reviving science and literature wherever 
they went throughout the Continent ; which aroused the ire 
and jealousy of the clergy of those countries. 



THE DANISH INVASIONS. 155 

In A.D. 754 Fierghill, who was celebrated as a scientist, 
went to Metz, and taught that this world was a globe ; which 
startled the archbishop, who wrote to Pope Zachary about 
the new heresy, to which the pontiff repKed: "If it shall 
appear that he so confesses that there may be another 
world and other men under the earth, summon a council, 
deprive him of the honor of the priesthood, expel him from 
the church." He subsequently had an interview with the 
pope and convinced him that his doctrine was harmless, 
and was in a.d. 756 appointed Bishop of Salzburg, where 
he died in a.d. 784. 

In A.D. 813 the Council of Chalons-sur-Saone pronounced 
the ordination of the Irish clergymen null and void. ( Vide 
Canon XLIII., Labbe. Counc, tom. vii., cols. 1281, 1282.) 

In A.D. 816 the Council of Calcythe, England, decreed 
" that none should receive baptism or the eucharist from 
Irish clergymen, because we cannot tell by whom they have 
been ordained, or whether they have been ordained at all. 
We know it is enjoined in the canons that no bishop or 
presbyter should attempt to enter another's parish without 
the consent of its bishop. So much the worse is it to be 
condemned to accept the ministrations of religion from 
those of other nations who have no man of metropolitan 
rank, and who have no regard for such functionaries." 
(Wilkin's " Concil.," vol. i., p. 170.) 

In A.D. 860, Patrick, an Irishman, became Abbot of Glas- 
tonbury. 

After the battle of Clontarf the power of the Danes de- 
clined throughout Ireland and the adjoining isles, but 
their former conquests left behind a train of ruin and deso- 



256 IRELAND: ITS CHRISTIANITY AND LEARNING. 

lation. Intelligence seemed to have been almost quenched, 
and the people and their spiritual instructors to have lost 
their influence and independence, and for the next two cen- 
turies to have waned into comparative ignorance through- 
out the once highly favored " Island of Saints." 

New combinations were formed. Selfish ideas seemed 
to ocupy the minds of those whose fathers exhibited a pa- 
triotism, a love of country and of home that were now 
rather indifferently esteemed. 



VII.— SEVENTH PERIOD : from a.d. 1014 to a.d. 1152. 



CANTERBURY AND ROMAN CLAIMS AND SCHEMES. 

Preparations for Introducing Roman CatJiolicism. 

About the year a.d. 1074 the Danish king of Dublin, 
Gothric, selected one named Patrick to be the -bishop of 
that city, and sent him to Canterbury to be consecrated ; 
who became the first Roman Catholic bishop in Ireland, 
and the only St. Patrick known to the Church of Rome 
who was connected therewith. 

After consecrating Patrick the Archbishop of Canter- 
bury, Lanfranc, wrote a letter to King Turlough O'Brien, 
the Irish king, who could neither read nor write, wherein 
complaints were set forth against the marriages of the 
Irish clergy and the mode of ordination of the Irish bishops. 

After the death of Archbishop Lanfranc, Anselm suc- 
ceeded to the see of Canterbury; who addressed another 
letter to Murtough O'Brien, son of King Turlough, also an 
illiterate, on the same subject. 

In A.D. 1096 Archbishop Anselm ordained one Malchus to 
be Bishop of Waterford, and Samuel O'Haingley, Bishop of 
Dublin, both being Danish towns; who with Grillebert, 
Bishop of Limerick, in a.d. 1105 were active in introducing 

157 



258 IRELAND: ITS CHRISTIANITY AND LEARNING. 

the Roman liturgy into Ireland, especially into their own 
churches. 

In A.D. 1122 the Eoman Catholic Bishop of Dublin wrote 
to the Archbishop of Canterbury as follows : " Know you 
verily that the bishops of Ireland have great indignation 
toward us and that bishop most of all that dwelleth at 
Armagh, because we will not obey their ordination, but will 
always be under your government." 

In A.D. 1110 King Murtough O'Brien, captivated by the 
encomiums passed upon him by Archbishop Anselm, con- 
vened a synod at Rathbresnick. Only 58 bishops, 317 
presbyters, and a number of monks, out of 700 bishops 
and 3000 presbyters said to be in Ireland, attended, from 
the southern part of the kingdom ; none from the northern 
half appeared. 

Dean Milman, a distinguished English Episcopalian his- 
torian, says : " The earliest Christian communities appear 
to have been ruled and represented, in the absence of the 
apostle who was their founder, by their elders, who are like- 
wise called bishops or overseers of the churches. These 
presbyter bishops and the deacons are the only two orders 
which we discover at first in the church of Ephesus, at 
Philippi, and perhaps in Crete." 

Professor Stokes says that before the meeting of the 
Synod of Rathbresnick, in a.d, 1110, " episcopacy had been 
the rule of the Irish church, but diocese and diocesan epis- 
copacy had no existence at all." 

By that synod the ecclesiastical government of the whole 
country south and north was changed. Two archbishops 
were selected to govern the clergy, one to be at Armagh, 



CANTERBURY AND ROMAN CLAIMS AND SCHEMES. I59 

the other at Cashel. The number of bishops was to be re- 
duced from seven hundred to twenty-three. The northern 
half of Ireland was to have twelve bishops and dioceses, 
under the primate of Armagh — to wit, Clogher, Ardstraw, 
Down, Duluk, Clonard, Tuam, Clonfert, Cong, Killala, and 
Aidcaem, and two others ; while the southern half, under 
the Archbishop of Cashel, included Lismore, Waterford, 
Killaloe, Emly, Kilkenny, Leighlin, Kildare, Cork, Rath- 
margher, Glendalough, Ferns or Wicklow. 

By a synod held at Usneagh, Clonmacnois was created 
a diocese instead of Duluk ; but very few of the original 
bishops indorsed the synod's transactions or decrees. The 
Irish people and clergy heretofore knew nothing practically 
of either ordinaries or chorepiscopi. 

In A.D. 1152 a synod was held at Kells, at which twenty- 
two bishops, three hundred ecclesiastics, and Cardinal Pa- 
paro from Rome attended. Christian of Lismore was said 
to be the papal delegate. Cardinal Paparo presided ; and, 
for the first time in the history of the country and of the 
Irish church, four palls were presented from Rome : one 
for Armagh, another for Tuam, another for Dublin, and 
another for Cashel, whose bishops were created archbish- 
ops in conformity to, and in connection with, the Church 
of Rome. 

From past experience, this synod decreed that as village 
bishops died their places should be filled by parish pres- 
byters, archdeacons, and deans. {Vide "Four Masters," 
vol. ii., p. 1001.) 



VIII.— EIGHTH PERIOD: feom a.d. 1152 to a.d. 1175. 

1. SUBJECTION OF IRELAND AND HEE CHUKCH TO ENGLAND 
AND EOME. 

It lias been shown that prior to the year a.d. 1110, the 
year that the Synod of Rathbresnick assembled, there were 
upward of seven hundred bishops in Ireland, and that 
each church or congregation had one or more bishops for 
its pastor or pastors, just as the church of Ephesus in 
Paul's day was favored {vide Acts xx. 17-28) ; that the same 
kind of bishops had existed in the pastorates of the Irish 
churches from the time of Patrick until the meeting of said 
synod, during a space of about six hundred and seventy 
years ; that, for the first time since the days of Ireland's 
patron saint, a change was attempted to be made in the 
mode of the government of Ireland's church — that the 
number of bishops was to be reduced to only twenty-five, 
of whom two were to be archbishops, and the rest of the 
seven hundred to be reduced to the ranks of simple pastors, 
or deans, archdeacons, rural deans, or other iuferior dig- 
nitaries ; that in a.d. 1152 another synod met at Kells, of 
which Cardinal Paparo was one, and over which he pre- 
sided, and introduced four palls — four new archbishops of 
his creation : one for Armagh, another for Cashel, another 

160 



SUBJECTION OF IRELAND TO ENGLAND AND ROME. \Q\ 

for Tuam, and another for Dublin ; and yet tliat in a.d. 1155, 
only three years afterward, Pope Adrian IV. of Rome pro- 
nounced Ireland an uncouth and illiterate nation in his bull 
to Henry II. of England, and granted it to the English king 
on condition that he bring it within the bounds of the 
church and pay one penny a hearth therefor to St. Peter ; 
and that in a.d. 1172 Pope Alexander III. confirmed Pope 
Adrian's bull to the English monarch — all of which prove 
beyond the shadow of a doubt that prior to the aforesaid 
synods of Rathbusail and Kells, and the issuing of the 
bull of Pope Adrian IV., and its confirmation by Pope 
Alexander III., the church in Ireland had no connection 
with the Church of Rome in any sense whatever. 

In A.D. 1155 Pope Adrian IV., an Englishman, issued the 
following bull to Henry II. of England : 

"Your Majesty has conceived an excellent mode of 
spreading abroad the glory of j^our name in the world and 
of accumulating the reward of eternal happiness in hea- 
ven ; while you exert yourself as a Christian prince to ex- 
tend the boundaries of the church, to declare to the un- 
couth and illiterate nation the verity of the Christian faith, 
and to extirpate the saplings of vice from the field of the 
Lord, requesting for the accomplishment of your object the 
advice and favor of the apostolic see. Truly there is no 
manner of doubt that Ireland, as well as all other islands 
upon which the Sun of Righteousness hath dawned, be- 
longs to the jurisdiction of St, Peter and the Holy Roman 
Church, which your Majesty also acknowledges. You, our 
beloved son in Christ, have signified to us your desire of 
invading Ireland, and that you are also willing to pay to 



162 IRELAND: ITS CHRISTIANITY AND LEARNING. 

St. Peter the annual sum of one penny for every house. 
We therefore grant you a willing assent to your petition, 
and that the boundaries of the church may be extended and 
the Christian religion increased, permit you to enter the isl- 
and. Be it your study, then, that the church there may be 
adorned, and the Christian faith established and increased." 
Now nothing can be more clear than the inference that at 
the date of Pope Adrian's bull Ireland was not considered 
within " the boundaries " of the Roman Cathohc Church. 

2. THE pope's canon-law CLAIMS. 

The claims of the Roman pontiffs to grant and give away 
islands and kingdoms, and exercise other arbitrary or sim- 
ilar modes of jurisdiction, are incontrovertible, however 
much those of their faith may desire to have the statements 
regarded differently, for there is no doubt about the claims 
of the popes of Rome to give away kingdoms. The Canon 
Law provides for such. The following are some of its 
provisions as to the "power of the Roman popes over 
princes, countries, nations, and individuals " : 

I. All human power is from evil, and must therefore be 
standing under the pope. 

II. The temporal powers must be unconditionally in ac- 
cordance with the orders of the spiritual. 

III. The church is empowered to grant or to take away 
any temporal possession. 

IV. The pope has the right to give countries and nations 
which are non-Catholic to Catholic regents, who can reduce 
them to slavery. 



SUBJECTION OF IRELAND TO ENGLAND AND ROME. \Q^ 

V. The pope can make slaves of those Christian subjects 
whose prince or ruling power is interdicted by the pope. 

VI. The laws of the church concerning the liberty of the 
church and the papal power are based upon divine inspi- 
ration. 

VII. The church has the right to practise the uncondi- 
tional censure of books. 

VIII. The pope has the right to annul state laws, treaties, 
constitutions, etc. ; to absolve from obedience thereto, as 
soon as they seem detrimental to the rights of the church, 
or to those of the clergy. 

IX. The pope has the right of admonishing, and, if needs 
be, of punishing the temporal rulers, emperors, and kings, 
as well as of drawing before the spiritual forum any case in 
which a mortal sin exists. 

X. Without the consent of the pope no tax or rate of any 
kind can be levied upon a clergyman, or upon any church 
whatsoever. 

XI. The pope has the right to absolve from oaths and 
obedience to the persons and the laws of the princes whom 
he excommunicates 

XII. The pope can annul all legal relations of those in 
ban, especially their marriages. 

XIII. The pope can release from every obligation, oath, 
vow, either before or after being made. 

XIV. The execution of papal commands for the perse- 
cution of heretics causes remission of sins. 

XV. He who kills one that is excommunicated is no 
murderer in a legal sense. 



1Q^ IRELAND: ITS CHRISTIANITY AND LEARNING. 



3. CONTKOVEESY ABOUT ADEIAN'S BULL. 

The bull of Adrian IV. has been declared by some a for- 
gery ; but before the seventeenth century it was never de- 
nied. It was always admitted to be genuine prior to that 
time, both in Ireland and elsewhere. There was a copy of 
it in the Vatican Library ; Pope John XXIII., in his brief 
to King Edward II. in a.d. 1319, refers to it, which is in the 
Bullarium. Baronius published it in his "Annals " in 1159. 
It is confirmed by Pope Alexander III. in 1172. Giraldus 
Cambrensis, "De Eebus a Se Grest.," part ii., c. ii., and 
" Hib. Ex.," lib. ii., c. vi. and Matthew Paris, " Hist. Maj.," a.d. 
1155, both give the bull in full. It also appears in " Cam- 
brensis Eversus," by Kelly, vol. ii., pp. 410-414 ; in Ph. O'Sul- 
livan's " History of Catholic Ibernia," tom. ii,, lib. i., c. iv. ; 
and Malone, " Church History, Ireland," p. 100, says the 
pope who authorized the invasion of Ireland was choked. 

Henry II. landed at Carok, seven miles from Waterford, 
in A.D. 1171. The same year saw slavery abohshed. Hove- 
den says that " all the archbishops, bishops, and abbots of 
the whole of Ireland came and received him as king of Ire- 
land, swearing fealty to him, his heirs and successors, with 
power of reigning over them." ( Vide Stubbs's " Chronica," 
vol. ii., p. 30.) 

After the manner of the clergy, the kings and princes of 
Ireland received Henry, king of England, as lord and king 
of Ireland. {Ihid) 

In A.D. 1172 the Council of Cashel sent its canons to Pope 
Alexander III. for his approval ; and in September of the 



SUBJECTION OF IRELAND TO ENGLAND AND ROME. ^65 

same year the same pope sent three letters to Ireland : one 
to King Henry, another to the kings and princes of Ireland, 
and the third to the prelates of Ireland. In his letter to 
Henry the pope says : " Your Excellency is aware that the 
Roman church has by right an authority over islands dif- 
ferent from what she possesses over the mainland and con- 
tinent. Having, therefore, such a confident hope in the 
fervor of your devotion as to believe it would be your desire 
not only to conserve, but also to extend, the privileges of 
said church, and to establish her jurisdiction, as you are in 
duty bound, where she has none, we ask and earnestly urge 
your Highness to study diligently to preserve to us in the 
aforesaid land the rights of St. Peter, and if the said church 
have no jurisdiction there, that your Highness should assign 
and appoint it to her." ( Vide Reymiu's " Foedera," vol. i,, 
p. 45.) 

In A.D. 1175 the same pope issued a brief confirmatory of 
the bull of Pope Adrian IV., wherein he says he hoped that 
Ireland, which he called "the barbarous nation," would 
attain under Henry's government "to some decency of 
manners," and when its church, " hitherto in a disordered 
state," was better regulated the people would enjoy and 
" possess the reality as well as the name of the Christian 
profession." The brief, with a copy of the bull of Adrian 
IV. annexed, was published in a.d. 1175, with the highest 
solemnities, in a synod held at Waterford. (Vide Ware's 
" Annals," a.d. 1175.) 

In the "Book of Howth" it is recorded that the clergy as- 
sembled at Cashel and " plainly determined the conquest [of 
Ireland] to be lawful, and threatened all people under pain 



IQQ IRELAND: ITS CHRISTIANITY AND LEARNING. 

of holy church's displeasure to accept the English kings for 
their lords from time to time." ( Vide " Calendar of Carew," 
MSS., p. 224.) 

Benedict of Peterborough says : "Ex inde recepit ab uno- 
quoque archiepiscopo et episcopo Litteras suas in modum 
Cartae extra sigillium pendentes, et confirmantes ei et haere- 
dibus suum regnum Hiberniae, et testimonium prohibentes 
ipsos eum et haeredes suos sibi in regno et dominos con- 
stituesse in perpetuum." (" Gesta Regis Hen. Sec," p. 26.) 

Bishop Doyle, an eminent and distinguished Irish Roman 
Catholic, asserted that the Irish prelates sold their country 
to Henry II. 5 that " tithes were the price paid by Henry II. 
and the legate Paparo to the Irish prelates, who sold for 
them the independence of their native land and the birth- 
right of their people." {Vide "Vindication of the Irish 
Catholics," by J. K. L., p. 33.) 

Let Erin remember the days of old. 
Ere her faithless sons betrayed her; 

When Malachy wore the collar of gold 
Which he won from the proud invader. 



4. FORMATION OF THE KINGDOM OF SCOTLAND. 

Composed of the Scots of Argyleshire and the Western Isl- 
ands; the people and territory of Strathclyde; the lands of 
the Plots ; and the territory of Saxony lying between the 
Firths of Forth and of the Clyde. 

At the opening of the fourteenth century the kingdom of 
Scotland and the Scotch people became favorably known. 
That kingdom was composed of four districts, each of which 



SUBJECTION OF IRELAND TO ENGLAND AND EOME. ^.G? 

had originally its different people, its different speech or 
dialect, and its different history. The first of these was the 
Lowland District, at one time called Saxony, and which 
now bears the names of Lothian and the Mearns{oY "border- 
land "), the space, roughly speaking, between the Forth and 
the Tweed. We have seen that at the close of the English 
conquest of Britain the kingdom of Northumbria stretched 
from the Humber to the Firth of Forth, and of this kingdom 
the Lowlands formed simply the northern portion. The 
English conquest and the English colonization were as 
complete here as over the rest of Britain. Rivers and 
hills indeed retained their Celtic names, but the "tons" 
and " hams " scattered over the country told the story of 
its Teutonic settlement. Livings and Dodings left their 
names to Livingstone and Duddingstone ; Elphinstone, 
Dolphinstone, and Edmundstone preserved the memory of 
English Elphins, Dolphins, and Edmunds, who had raised 
their homesteads beyond the Teviot and the Tweed. To 
the northward and westward of the Northumbrian land 
lay the kingdoms of the conquered. 

Over the " Waste " or " Desert," the range of barren moors 
which stretches from Derbyshire to the Cheviots, the Briton 
had sought a shelter in the long strip of coast between the 
Clyde and the Dee, which formed the earlier Cumbria. 

Against this kingdom the efforts of the Northumbrian 
rulers had been incessantly directed ; the victory of Chester 
had severed it from the Welsh kingdoms to the south; 
Lancashire, Westmoreland, and Cumberland were already 
subdued by the time of Ecgfrith ; while the fragment which 
was suffered to remain unconquered between the Firths of 



168 



IRELAND: ITS CHRISTIANITY AND LEARNING. 



Solway and Clyde, and to which the name of Cumbria is 
in its later use confined, owned the English supremacy. 
At the close of the seventh century it seemed likely that 
the same supremacy would extend over the Celtic tribes of 
the north. 

The district north of the Clyde and Forth was originally 
inhabited chiefly by the Picts, a Latin name for the people 
who originally called themselves Creuthne. 

To these Highlanders the country south of the Forth was 
a foreign land. Significant entries in their rude chronicles 
tell us how in their forays "the Picts made a raid upon 
Saxony." But during the period of Northumbrian great- 
ness they had begun to yield, at least on their borders, some 
kind of submission to its kings. 

Eadwin had built a fort at Dunedin, which became Ed- 
inburgh, and looked menacingly across the Forth ; and at 
Abercorn, beside it, was established an English prelate with 
the title of " Bishop of the Picts." 

Ecgfrith, in whose hands the power of Northumbria 
reached its highest point, marched across the Forth to 
change this overlordship into a direct dominion, and to bring 
the series of English victories to a close. His host poured 
burning and ravaging beyond the Tay, and skirted the base 
of the Grampians as far as the field of Necstaw Mere, where 
King Bruide awaited them at the head of the Picts. The 
great battle which followed proved a turning-point in the 
history of the north : the invaders were cut to pieces, Ecg- 
frith himself being among the slain; and the power of 
Northumbria was broken forever. 

On the other hand, the kingdom of the Picts started into 



SUBJECTION OF IRELAND TO ENGLAND AND ROME. IQ() 

new life with its great victory, and pushed its way, in the 
hundred years wiiich followed, westward, eastward, and 
southward, till the whole country north of the Forth and 
the Clyde acknowledged its supremacy. But the hour of 
Pictish greatness was marked by the sudden extinction of 
the Pictish name. 

Centuries before, when the English invaders were begin- 
ning to harry the south coast of Britain, a fleet of Corachs 
had borne a tribe of the Scots, as the inhabitants of Ireland 
were then called, from the black cliffs of Antrim to the 
rocky and indented coast of South Argyle. The little king- 
dom of Scotland which these Irishmen founded slumbered 
in obscurity among the lakes and mountains to the south of 
Loch Linnhe, now submitting to the overlordship of North- 
umbria, now to that of the Picts, till the extinction of the 
direct Pictish line of sovereigns raised the Scot king, Ken- 
neth MacAlpine, who chanced to be their nearest kinsman, 
to the vacant throne. For fifty years these rulers of Scot- 
tish blood still called themselves " kings of the Picts " ; but 
with the opening of the tenth century the very name passes 
away, the tribe which had given its chief to the common 
throne gives its designation to the common realm, and 
" Pict-land " vanishes from the page of the chronicler or 
annalist to make way for " the land of the Scots." 

It was even longer before the change made a way among 
the people themselves, and the real union of the nation 
with its kings was only effected by the common suffering 
of the Danish wars. 

In the north as in the south of Britain, the invasion of 
the Danes brought about political unity. Not only were 



170 IRELAND: ITS CHRISTIANITY AND LEARNING. 

Picts and Scots blended into a single people, but by the 
annexation of Cumbria and the Lowlands their monarch 
became rulers of the territory we now call Scotland, which 
was accomplished about the year 1305. Thus arose the 
kingdom of Scotland, whose people rank now among the 
most enlightened, educated, and intellectual of the world's 
inhabitants. 

According to Dr. Collier's History, " Scotland in the ninth 
century was not divided into dioceses, but all the Scottish 
bishops had their jurisdiction as it were at large, and ex- 
ercised their function wherever they came; and this con- 
tinued to the reign of Malcolm III., who was crowned in 
A.D. 1057." It is admitted by the highest authorities that no 
bishop had any jurisdiction in Scotland under the Roman 
pontiff for sixty-nine years after the above date; for in 
A.D. 1126 John Crema, a cardinal priest, held a council of 
Scottish bishops at Roxburgh, which was the first exercise 
of Roman Catholic papal power in Scotland. 

During the interval between the years 1126 and 1560 the 
ancient faith taught by Columbcille survived all efforts 
made for its extinction. The Lollards of Kyle belonged to 
the ancient faith. In numerous other parts of the king- 
dom societies kept the same principles alive. 

The Reformation saw Patrick Hamilton, Paul Craw, 
George Wishart, and numerous others contending and 
dyi-ng for the faith that was early delivered to the saints, 
and which was never quenched in Scotland until John 
Knox gave it freedom to blaze brightly and illuminate the 
entii'e realm. 



IX.— NINTH PERIOD; fkom a.d. 1175 to a.d. 1564. 

IKELAND AND HER CHURCH UNDER ENGLAND AND ROME: 
ROMAN CATHOLICISM IN FULL SWAY. 

In A.D. 1179 six Irish bishops attended the Third Lateran 
Council at Rome — to wit, Archbishop O'Toole of Dubhn, 
Archbishop O'Duffy of Tuam; and Bishops O'Brien of 
Killaloe, Felix of Lismore, Augustine of Waterford, and 
Brictus of Limerick. 

In A.D. 1195 Malachy III., Bishop of Down, anxious to 
know where St. Patrick was buried, alleged that one 
evening a sunbeam pointed out the place. Three bodies 
were discovered. They were alleged to be those of St. 
Patrick, Brigid, and Columbcille. Messengers were sent 
to the pope w4th the news of the miraculous discovery. 
Cardinal Vivicum was despatched by the pontiff to Down- 
patrick, who, with the primate of Armagh, fifteen bishops, 
and a large number of abbots, deans, archdeacons, and 
other clergy and people, made a grand demonstration at 
the translating of the supposed bodies of three saints. 
Poetry was called into the pompous celebration. Latin 
verse was more dignified than common Irish, hence was 
wi'itten for the occasion : 

Hi tres in Duno tumulo 
Tumulantur in uno, 
Brigida, Patricius, atque 
Columba pius. 

171 



172 IRELAND: ITS CHRISTIANITY AND LEARNING. 

In Down three saints one tomb do fill : 
Patrick, Brigid, and Columbcille. 



It was resolved by this illustrious assembly that the 
anniversary of this memorable day should henceforth be 
celebrated as a festival over all Ireland. ( Vide Connellan's 
" Four Masters," p. 96, note.) 

After all this gorgeous solemnity there existed great 
doubt whether or not the bones dug up and so celebrated 
did not belong to three pagans. 

In A.D. 1215 three Irish bishops attended the fourth 
Lateran Council at Rome — to wit, the Archbishops of Dub- 
lin and Tuam, and the Bishop of Killaloe. By that council 
heretics were decreed to be burned, and tran substantiation 
and auricular confession instituted. In a.d. 1216 the 
regulations of the Synod of Kells for the suppression of 
parochial bishops were still a dead letter in the diocese of 
Meath and other parts of the north and south of Ireland. 

In A.D. 1293, independent of the celebration at Down- 
patrick, it was revealed to Nicholas MacMaclisa, Arch- 
bishop of Armagh, that the relics of Patrick, Brigid, and 
Columbcille were not at Downpatrick, but at Saal, two 
miles therefrom. Doubtless both were pious frauds and 
myths of the imaginations of the respective parties. 

In A.D. 1335 Pope Boniface XII., in a letter from Avig- 
non to King Edward III., shows that in the diocese of 
Ossory many persons opposed both the bishop and doc- 
trines of the Roman Catholic Church therein. These dis- 
senters were the descendants of people who cherished the 
faith of their forefathers. 



ROMAN CATHOLICISM IN FULL SWAY. ^^73 

In A.D. 1414 a number of Irish bishops attended the 
Council of Constance, and were highly honored on account 
of the ancient learning of their church and countrymen. 

In A.D. 1562 numerous Irishmen were in attendance at 
the Council of Trent, and were highly distinguished for 
their learning and ability. 



X.— TENTH PEEIOD: from a.d. 1564 to a.d. 1894. 



THE REFORMATION, PROTESTANTISM, ETC. 

In 1535 Henry VIII. was declared by Parliament head 
on earth of the Church of England. The pope of Rome 
was thus deposed and the king placed in his stead. Be- 
fore this time the king of England was lord of Ireland, 
but now by the Parliament of Ireland he was created not 
only king, but head of the church of Ireland. Little was 
done during the reigns of Henry and his son Edward for 
the weKare of Ireland. The language of most of the Irish 
was Celtic. Few Englishmen understood it. While the 
Scriptures were translated into English, there was no 
copy of them in Irish. This retarded the Reformation in 
Ireland. 

During the reign of Edward VI. two prayer-books were 
adopted for the Church of England. The first was issued 
in 1549, and was simply an abbreviation of the two Latin 
service-books previously used in the public ceremonies of 
the English Romish church. The second was issued in 
1552, and was more in accord with the spirit of continental 
evangelism. It was a model of its kind, in which the 
superstitions of the former were removed. 

On the death of Edward, his oldest sister, Mary, ascended 

174 



THE REFORMATION, PROTESTANTISM, ETC. yj^ 

the throne as his successor. She was a devout Roman 
Catholic. By her orders the worship of the Reformed was 
discontinued. Roman Catholicism was reinstated. Prot- 
estantism was declared to be a crime. Two hundred and 
eighty-two Protestants were burned at Oxford, Smithfield, 
and other parts of England. Among them were men of 
distinguished ability, who had spent their lives in pro- 
moting the best interests of their country : 

Like to Cranmer, good and true, 
And Latimer and Ridley too. 
Did light a torch which, all must see, 
Shall nevermore extinguished be. 

While Protestants were suffering in England, and while 
the people of the east and south of Ireland were Roman 
Catholics, yet from a portion of their lands the occupants 
were removed, and Enghshmen transferred to the vacated 
holdings. The territory whose inhabitants were thus 
treated was divided into two parts, and respectively named 
King's and Queen's counties — the one named in honor of 
her husband, Philip of Spain, and the other for herseK — 
which led to a disturbed condition of the whole island. 
Accustomed to rebellion, the people were not easily molli- 
fied for such an infringement of their rights. They flew 
to arms, and the tocsin of war was sounded from shore to 
shore. At last Mary died, and her sister Elizabeth as- 
cended the throne. The new queen quenched the fires of 
Smithfield and Oxford. The Parliament assembled ; new 
arrangements were made. The queen was declared " Su- 
preme Governor " of the church. All the bishops holding 



176 



IRELAND: ITS CHRISTIANITY AND LEARNING. 



sees refused, with one exception, to recognize the new 
ecclesiastical order, which caused their removal. Their 
places were filled by new appointments. • As there was 
only one diocesan left, the consecration of the new Epis- 
copal nominees devolved upon him. This was alleged to 
be contrary to the canon of the first General Council 
made for the ordination of bishops, which required at 
least three bishops to legally constitute another : but who 
aided St. Austin, the first Roman Catholic Archbishop of 
Canterbury, to ordain the other prelates of his times ? It 
is an old adage that " a man who lives in a glass house 
should not be first to throw stones." The Prayer-book 
and the Articles of Religion were revised and adopted by 
the Parliament of England, and were also subsequently 
adopted by the Parliament of Ireland. In 1569 Pope Pius 
IV. excommunicated Elizabeth. This awoke the queen 
to a sense of her situation. Rebellions in England and 
also in Ireland were plotted against her. The Catholic 
noblemen commenced an insurrection which involved 
Mary Queen of Scots, then a prisoner at Fotheringay Cas- 
tle, and led to her execution. 

About 1580, one Stukely, an English adventurer, went 
from Ireland to Rome at the instance of Pope Gregory 
XIII., to have a son of the pope, Giacomo Buoncompagno, 
made king of Ireland. The pope created Stukely Marquis 
of Leinster, Earl of Wexford and Carlow, and Baron of 
Ross. One thousand Italian robbers were pardoned on 
consideration of their aiding Stukely's design. Philip of 
Spain agreed to pay the banditti, not being then aware 
that the pope's son was his rival for the sovereignty 



THE REFORMATION, PROTESTANTISM, ETC. 



Til 



of Ireland. Stukely was subsequently killed in Africa, 
along with Don Sebastian, whom he had accompanied 
on an expedition on the promise of subsequent aid from 
Portugal for Ireland. 

Fitzmaurice, Saunders, and Allen subsequently induced 
tlie pope to organize another expedition against Ireland. 
A bull was issued, addressed to all the prelates and princes, 
to aid Fitzmaurice. Saunders was created a legate, and 
those engaged in the conspiracy were declared to be the 
^''champions of the faith in defense of the hohj church.''^ Philip 
was to furnish the funds for the invasion. After landing 
in Kerry with eighty Spaniards, together with some Eng- 
lish and Irish malcontents, they were joined by the Earl 
of Desmond. Two hundred Protestant soldiers were de- 
stroyed. The papal banner was unfurled and hoisted; 
700 Spaniards and Italians arrived, with arms and ammu- 
nition for 5000 men. At first Desmond was successful, 
but soon afterward he was defeated and beheaded. His 
lands, numbering about 574,528 acres, were confiscated to 
the crown. 

The Spanish Armada for the conquest of England in 
1588 was aimed at the extirpation of Protestantism. Its 
failure was a humiliating blow to its plotters. It aroused 
England, but crippled Spain, from which that country has 
never recovered. 

In 1594 O'Neill of Tyrone created an insurrection 
against the sovereignty of Elizabeth in Ulster, which sub- 
sequently terminated by his submission. The death of 
the queen occurred in 1603. She was succeeded by James 
VI. of Scotland, who ascended the thrones of England and 



178 IRELAND: ITS CHRISTIANITY AND LEARNING. 

Ireland as James I., whose policy was averse to war, but 
whose unwonted desire was to become supreme in church 
and state without interference. 

Tyrone engaged in another rebellion. His proclama- 
tion was issued broadcast in behalf of the " Suiwemacy of 
the Prince Bishop ofBome, in Ireland, and the Dominance of 
the Romish Religion.^'' In one of his manifestos he urged : 
" Let us all join together to deliver the countrie from the 
infection of heresy, and for the planting of the Eoman 
Catholic religion : if I had gotten to be king of Ireland I 
should not accept the same without the extension of the 
Catholic religion." 

His defeat caused the forfeiture of his lands, which were 
opened up in 1611 for agricultural purposes, and were 
settled with Scotch and English Protestants as planters. 

The Scotch were Presbyterians, while the English were 
partly Puritans and partly Episcopalians. To these were 
added colonists from the Huguenots of France and the 
Dutch of the Netherlands. For over thirty years the 
Ulster men had been developing the country, increasing 
its population, and creating abundance by their energies, 
industries, and peaceful habits. 

In consequence of the violation of promises and faith 
on the part of the government of Charles I. with the 
people of Connaught, about the titles of their lands, a 
reawakened determination was put into execution for ex- 
terminating the Protestants from the lands of the O'Neills 
of Ulster. The leaders of the infamous plots were not 
unsupported by the authority of the Roman Catholic 
Church. 



THE EEFOBMATION, PROTESTANTISM, ETC. ^79 

Between 1641 and 1643 a massacre occurred wMch for 
brutality was only equaled by those of the Waldenses, 
Albigenses, and St. Bartholomew. The victims were men, 
women, and children. Some of them were advanced in 
years. Women pregnant were treated in a manner be- 
yond the force of language. Ministers of religion were 
butchered. Even some were buried alive. The official 
reports of the Irish massacres, entitled " Liber Munerum 
Publicorum Hibernise," give among other statements the 
following hideous disclosures : 

" Upon the repulse of Sir Phelim O'Neill from the Castle 
of Augher, he ordered all the British Protestants in three 
adjacent parishes to be put to the sword. Upon his defeat 
at Lisburn, Lord Caulfield, O'Neill's former host, and fifty 
other prisoners were murdered. Others of the prisoners, 
on pretense of being forwarded to the nearest British set- 
tlement, were goaded forward like beasts of burden by 
their guards ; some were inclosed in a house or castle to 
which fire was set, with a savage indifference to their cries 
and a fiendish-like triumph over their expn-ing agonies, the 
priests everyivhere encouraging these deeds by their jy^'esence^ 

" Five hundred Protestants were murdered at Armagh, 
besides forty-eight families in the parish of Killiman.'^ 
(Perkins's "Exam.," p. 6, and A. Strafford's "Exam.," p. 2, 
Armagh.) 

"Three hundred were stripped of their clothing, put 
into a church at Loughgall," and most brutally treated. 
(Borlase, " App.," p. 111.) 

" Fifteen hundred Protestants were murdered in three 
parishes in the County Armagh." (Shaw's " Exam." p. 1.) 



280 IRELAND: ITS CHRISTIANITY AND LEARNING. 

" Two and twenty Protestants were put into a thatched 
house in the parish of Kilmon and then burned aUve." 
("Exam." of Smith, Clark, Filhs, Stanhaw, Tullerton.) 

Rev. Mr. Robinson, his wife, and three children, were 
drowned ; and a William Blundell was drawn up and down 
the Blackwater with a rope around his neck. Forty-four 
other persons were murdered at several times in the same 
vicinity, and a woman was compelled to hang her own 
husband. ("Exam." of Salstental, Littlefield, and Borlase's 
" Appendix," p. 110.) 

" One hundred and eighty Protestants were drowned at 
the bridge of Gallon, and one hundred more in a lough 
near Bally maulmorough." (" Exam.," A. Strafford, p. 2.) 

" Fifty Protestants were murdered at Blackwater church. 
The wife of Arnold Taylor, great with child, was inhu- 
manly butchered ; Thomas Mason was burned alive, eight 
women drowned, and two more women and six children 
murdered." (" Exam." of Fillis, Stanhaw, Frankland, Smith, 
Clark, Price, Tullerton, Harcourt, of County Armagh.) 

"Rev. John Mather and Rev. Mr. Blythe, with sixty 
Protestant families of Dungannon, County Tyrone, were 
murdered." (" Exam." of John Perkins.) 

"Between Charlemont and Dungannon, four hundred 
were murdered. In this dreadful persecution those who, 
through fear, though few in number, had conformed to 
popery did not escape the fury of the rebels, but they were 
the last that were cut off. The rebels, about this time, 
lest they should be charged with more murders than they 
committed, commanded their priests to bring in a true ac- 
count of them, from which it appeared that from the 23d 



THE EEFORMATION, FROTESTANTISM, ETC. Igl 

of October, 1641, to March, 1643, one hundred and fifty- 
four thousand Protestants were murdered." (Dr. Maxwell's 
" Exam.," p. 7.) 

At Portadown Bridge one thousand Protestants were 
hurled into the Bann. Whole families were buried alive. 
The cry of a boy, " Mama, mama," from his living grave, 
was greeted with a yell of laughter, till the heaped-up 
earth stifled his voice. 

For a time the assassins held supreme sway. The puny 
authorities of Charles I. seemed to sympathize, if not to 
cooperate, with the insurgents. At length Cromwell ar- 
rived, and soon squelched all opposition by a ruthless re- 
taliation on the Royalists. 

On the restoration of Charles II. to the thrones of Eng- 
land, Scotland, and Ireland new arrangements were made 
about the forfeited lands in Leinster and Munster, which 
Cromwell had divided among his soldiers. They had been 
occupying them for twelve years, and had introduced agri- 
culture and made them productive ; but regardless of their 
improvements, it was now determined that they must sur- 
render one third of the fruits of their husbandry ; and in 
addition thereto they must attend the established church, 
or in default thereof be subjected to pecuniary fines and 
physical penalties. As these men were Independents, they 
preferred to emigrate ; and the colony of Connecticut was 
subsequently enriched by their industries. 

In Scotland, England, and Ireland the penal laws were 
unmercifully enforced against the Covenanters and other 
Protestant dissenters. During that reign upward of sixty 
thousand families in England, eighteen thousand in Scot- 



182 IRELAND: ITS CHRISTIANITY AND LEARNING. 

land, and a large number in Ireland, were reduced to pau- 
perism, starvation, and death. 

At last Charles died, and was succeeded by his brother 
James, who was more open in his determination to anni- 
hilate Protestantism than his deceased brother manifested. 
Both were devoted Romanists. Charles was politic, while 
James was imprudent. His imprisonment of the bishops 
and forcing certain appointees on the church and univer- 
sities aroused the nation. A revolution ensued, and he 
fled to France. With a French army he arrived in Ireland. 
A Parliament was convened, whose members were of his 
own faith. The lands of the Protestants -were confiscated. 
The siege of Londonderry ensued. William of Orange and 
Mary, his wife, ascended the throne as king and queen of 
England, Scotland, and Ireland. William soon followed 
James with an army composed of Dutch Huguenots, a few 
English and Scotch, and Irish Protestants. The battle 
of the Boyne was fought. That of Aughrim followed. 
Limerick was besieged, and capitulated. An Act of Set- 
tlement was passed. The Church of England was reestab- 
lished in England, Wales, and Ireland, and the Presby- 
terian Church in Scotland as the Church of Scotland. 

After William's decease Anne ascended the throne. Her 
policy was conservative. Laws were passed by the Parlia- 
ment of England discriminating against Irish industries. 
The Parliament of Ireland, too, servilely reenacted what 
the English had legalized. Irish industries suffered, influ- 
encing numerous persons to emigrate to the colonies of 
North America. The most enticing reports from those 
who ventured thus abroad were circulated at home. The 



THE EEFOEMATION, PROTESTANTISM, ETC. 183 

charms of the New World were set forth in verse, and sung 
in public, at market and fair, by the traveling ballad min- 
strelsy, which created an enthusiasm in the breasts of 
many to follow their friends and provide for their future 
comforts. 

Emigration received an impetus that can be more easily 
imagined than forcibly and truly described. Ship after 
ship left the coasts of Ireland for Boston, Philadelphia, Bal- 
timore, and Charlestown, loaded with passengers. From 
Maine to Georgia the Irish immigrant was in a few years 
found cultivating the soil or promoting the industries, 
trade, manufactures, and commerce of the New World. 

At length the coffers of the British treasury became ex- 
hausted from the drain upon them for carrying on the 
contmental wars, and in order to replenish them the home 
government undertook to compel the colonists in the New 
World to bear a part of the burden, by imposing a tax 
upon their industries. Taxation without representation 
was usual in absolute monarchies. It had been tried in 
Ireland, and had driven the woolen and linen manufac- 
turers into a lifeless condition. 

To attempt the same in America could not be endured. 
It recalled the unjust treatment, the whole system of fines 
and penalties, the systematic persecutions, the paralyzing 
effects on the trade, commerce, and manufactures, forced 
by British intrigue on their native homes ; and hence the 
Irish protested against such procedures in America. They 
assembled at Mecklenburg, in North Carolina, and resolved 
that the colonies should become free and independent of 
Great Britain ; and drew up a declaration of independence 



184 IRELAND: ITS CHRISTIANITY AND LEARNING. 

to that effect, dated April 14, 1775, which they forwarded 
to the Continental Congress at Philadelphia. It was there- 
fore referred to a committee of which Jefferson was chair- 
man and Charles Thompson was secretary. The result 
was the Declaration of Independence of the United States, 
of July 4, 1776. 

During the stirring times which followed Irishmen were 
not inactive. While eight of them signed the Declaration, 
the first fort captured from the British was at New Castle, 
by Major Sullivan and his Irish brigade. The battle of 
Bunker Hill followed. The names of Stark, Moore, Reed, 
and Patton, of Clinton, McCleary, Montgomery, Wayne, 
Irving, Thompson, Moylan, Butler, Barry, Blakely, McGee, 
O'Brien, McDonough, Meade, Murray, Dale, Decatur, and 
Stewart, Hve in history and represent what Irishmen 
achieved for American independence. 

At home penal laws were enforced against Roman Catho- 
lics and Presbyterians in a most unreasonable manner, 
while the British Parliament was continuing to make 
laws for Ireland, and the Irish Parliament was as a matter 
of course a mere figure-head for carrying them into exe- 
cution. Meanwhile what occurred in America influenced 
the Irish to demand a free, untrammeled Parliament for 
Ireland. Various modes of procedure were adopted for 
securing the desired object. Mobs threatened the mem- 
bers of both houses of Parliament. The leaders became 
impetuous and aroused their followers to combine against 
the government. A rebellion followed in 1798. In sev- 
eral parts, such as Vinegar Hill, Enniscorthy, and Fox's 
Mill, unspeakable depredations were committed. Neither 



THE REFORMATION, PROTESTANTISM, ETC. 185 

age nor sex nor property was respected. The Roman Cath- 
olic clergy were even said to be the instigators of the mobs. 
In the north, at the same time, both Presbyterians and 
Roman Catholics, and a few Episcopalians, were engaged 
in an attempt to overthrow the government. At Antrim 
a skirmish between the British troops and the Protestant 
malcontents took place. The latter were defeated, which 
caused many of their most talented young men to escape 
to the New World. 

In 1800 the Irish Parliament was merged into the Brit- 
ish. Ireland was annexed to Great Britain, under the name 
of the United Kingdom of Great Britain and Ireland, with 
one Parliament and one united established church. 

The bane of the controversy still continued. The disa- 
bilities of the Presbyterians and of the Roman Catholics 
still remained. Neither party could be a member of either 
house of Parliament, and still they continued, thus unrep- 
resented, to be compelled to pay their pro rata of taxation, 
and to be deprived of filling any office of honor, profit, or 
trust under the government on account of their respective 
religious views. 

In 1828 the disabilities of the Protestant dissenters were 
removed, and in 1829 the Roman Catholics were emanci- 



The church establishment, however, continued to be a 
bone of contention. It was a small body. The Roman 
Catholics outnumbered it six times, while the Presbyte- 
rians were not far behind it numerically; and yet both 
Roman Catholics and Presbyterians were compelled to 
pay tithes on their holdings for its support — which was a 



186 IRELAND: ITS CHRISTIANITY AND LEARNING. 

glaring injustice. Commutations, under various forms, 
were introduced to modify or partially relieve, but were 
in every instance insufficient to remove the real issue. 
In 1869 the church was disestablished by an act of Parlia- 
ment. Tithes were remitted. All were equally enabled to 
worship God according to the dictates of their conscience. 
The former establishment in the act was styled the " Church 
of Ireland," as a compliment to its former status, and its 
adherents, Protestant Episcopalians. Since its disestab- 
lishment its clerical and lay forces have shown increased 
energy and devotion to its interests and condition. 

The Presbyterians have in like manner displayed a simi- 
lar activity. The Wesleyans are developing their denomi- 
nation successfully, while the Roman Catholics still form 
the great majority of the population, under an active, 
learned, and zealous priesthood. 

The educational condition of Ireland is of paramount 
importance. As during the middle ages it was the chief 
cause of the revival of learning in Europe, so at the pres- 
ent its reputation for profound thought and accurate learn- 
ing continues to be unsullied by time, influence, or circum- 
stances. 

The following will show the preseot condition of the 
religious denominations and educational institutions of 
Ireland, England, Wales, and Scotland: 

I. — ITS RELIGIOUS CONDITION. 

1. The Roman Catholics number 4 archbishops, 28 bish- 
ops, 3414 priests, and 3,545,856 people. 



THE BEFOKMATION, PROTESTANTISM, ETC. 187 

2. The Protestant Episcopalians, 2 arclibisliops, 11 bish- 
ops, 1615 clergymen, and 600,230 people. 

3. The Presbyterians, 633 clergymen and 446,687 people. 

4. The Methodists, 55,235 people and a traveling minis- 
try, regular and local. 

5. Since 1881 the Roman Catholics have had a decrease 
of 411,035, or 10.4 percent.; the Protestant Episcopalians 
of 39,344, or 6.2 percent. ; and Presbyterians of 24,047, or 
5.1 percent. ; while the Methodists have had an increase of 
6396, or 13.1 percent. 

II. — ITS DECLINING POPULATION. 

In 1841 the population was 8,175,124. 

In 1851 it decreased to 6,552,385. 

In 1861 it further decreased to 5,798,564. 

In 1871 it was further decreased to 5,412,377. 

In 1881 it still further declined to 5,174,836. 

In 1891, it only showed 4,706,162. 

While in 1841 it had 1,472,739 families and 1,328,839 
inhabited houses, in 1891 it had only 940,092 families and 
872,669 inhabited houses, a decline of 532,647 families and 
456,170 inhabited houses. 

III. — ITS EDUCATIONAL INSTITUTIONS 

Are of a high order. 

1. In addition to a well-conducted system of common 
schools it has a large number of a higher intermediate 
order; two non-sectarian national universities of distin- 
guished reputation, the well-known Trinity College of Dub- 



188 IRELAND: ITS CHRISTIANITY AND LEARNING. 

lin and the Royal University, together with three Queen's 
Colleges, one at Cork, another at Galway, and the other at 
Belfast, all richly endowed by the government. 

2. The Eoman Catholics have a Catholic university at 
Dublin, a college at Maynooth, and a number of other 
institutions in different parts of the island. 

3. The Protestant Episcopalians control the Dublin Uni- 
versity and several other endowed schools and colleges. 

4. The Presbyterians have the Assembly's College at 
Belfast, Magee College at Londonderry, and St. Andrew's 
College, Dublin. 

5. The Methodists have also a college in Belfast and 
another in Dublin. 

6. Besides there are several distinguished seminaries for 
the education of ladies in different parts of the country. 

7. All persons, regardless of sex or where or by whom 
educated, are free to compete, at the regular examinations 
of the Royal University, for all the honors and degrees 
empowered to be granted and conferred by that insti- 
tution. 

rv^ — IN THE PROVINCE OF ULSTER 

There are 744,464 Romanists, 427,810 Presbyterians, 361,- 
297 Protestant Episcopalians, 40,525 Methodists, 276 Jews, 
and 42,374 other denominations. 

Their Sabbath-schools number 1095, Sunday-school 
teachers, 9219, Sunday-school scholars, 103,301, Bible-class 
members, 11,401. 

The Sabbath-schools are conducted by the Presbyterians 
and other Protestants. 



THE REFORMATION, PROTESTANTISM, ETC. 189 

Presbyterians. Romanists. ■ Episcopalians. Methodists. 

Antrim 181,011 106,464 106,110 14,719 

Armagh 30,042 65,906 46,133 5,295 

Cavan 3,836 90,329 16,331 1,041 

Donegal 18,157 142,639 21,761 2,012 

Down 106,484 73,460 65,305 7,751 

Fermanagh 1,209 11,149 26,759 4,731 

Londonderry 49,367 67,749 29,362 975 

Monaghan 10,904 63,084 11,233 484 

Tyrone... 33,710 93,569 38,909 3,517 

ENGLAND. 

Originally the Church of England owed its early be- 
ginnings to Augustine and his forty monks, whom Pope 
Gregory sent to convert the Anglo-Saxons. It has been 
already related for what reasons the Anglo-Saxons first 
came to Britain ; how they ruthlessly and faithlessly mas- 
sacred the native Britons and took possession of their 
vanquished territory; how they destroyed the Christian 
churches and reared on their foundations pagan temples ; 
how sacrifices of animals and burnt-offerings and incense 
were made and burned before their divinities; how the 
Scottish missionaries from lona and Lindisfarne had in- 
doctrinated the Anglo-Saxon kingdoms of Northumbria, 
Mercia, and other parts of their fraternal dominions ; and 
how the Roman missionaries and their successors laid deep 
their schemes for the extirpation of the British and Scot- 
tish churches from the whole island, and the establish- 
ment of Romanism in their places. 

At last, by their wiles, the monastic establishments of 
Whitby, Lindisfarne, Melrose, and lona were wi'enched 
from their Scottish owners and handed over to the Roman 



190 IRELAND: ITS CHRISTIANITY AND LEARNING. 

intruders througli the arbitrary orders of the monarchs of 
the Anglo-Saxons and Picts, and Romanism crept into the 
places where it was previously a stranger. The doctrines 
of the aliens became forced upon the people, and Rome 
triumphed over her discomfited Scottish opponents. 

At length, in a.d. 1356, John Wickliife, professor of the- 
ology at the University of Oxford, published his famous 
work entitled, "The Last Age of the Church," in which 
the innovations of Rome were called in question. He 
translated the New Testament into the vernacular lan- 
guage of the people. He sent out traveling preachers to 
proclaim the way of salvation. They were received with 
enthusiasm by the people. The clergy condemned both 
him and them, but both were protected from their fury by 
the famous John of Gaunt, one of the princes of the realm. 

By the fourth Lateran Council it was decreed that here- 
tics be burned, and that princes and kings and the emperor 
should enforce the decree in their principalities, kingdoms, 
and empire. 

It became a dead letter for nearly two centuries in Eng- 
land. At last Henry IV. ascended the throne. His title 
thereto being somewhat questionable, he called to his aid 
the influence of the clergy, through whose requests the Fire 
Decree of the Lateran Council was in the year 1400 enacted 
by his Parliament into a statute. The next year a priest 
was accused, convicted, and burned before his own church 
door. Vast numbers followed. The bones of Wickliffe 
were dug out of his grave and burned. Neither age nor 
sex was spared. The fires consuming heretics were every- 
where illuminating Italy, Spain, Germany, France, Eng- 



THE REFORMATION, PROTESTANTISM, ETC. \Q\ 

land, and Scotland. The Albigenses, the Waldenses, the 
Hussites, the Lollards, were the sufferers. Nevertheless, 
in spite of Rome's fiendish persecutions, the Albigenses, 
the Poor men of Lyons, the Waldenses, the Hussites, and 
the Lollards outlived all opposition and continued faith- 
ful, and helped to promote the great Reformation of the 
sixteenth century in their respective countries. 

The Church of England is the fruit of that Reformation. 
It is an episcopal institution and is governed by 2 archbish- 
ops and 32 bishops, 90 archdeacons, 800 rural deans, and 
23,000 clergymen, with a population of about 13,500,000, and 
church sittings for about the half of that number. Its in- 
fluence at home and abroad is of paramount importance. 

The Salvation Army has about 11,109 officers, 500,000 
enrolled soldiers, 4341 outposts, 1252 junior soldiers' corps, 
and 1004 cadets. 

The Methodists of all divisions, including Wesleyans, 
New Connection, Primitive, Bible Christians, United, In- 
dependent, and Reformers, had 4183 ministers, 39,878 lay 
preachers, 786,760 members, 15,277 chapels, and 1,762,125 
Sunday-school scholars. 

The Congregationalists have 51 associations, 4652 
churches, with sittings for 1,656,867 people, and 2747 
ministers. 

The Baptists have 3754 chapels, 1858 pastors, 337,409 
members, and 447,801 Sunday-school scholars. 

The Presbyterian Church of England has 11 presbyteries, 
303 churches and stations, 66,774 communicants, 1 college, 
and 50 foreign missionaries. 

The Countess of Huntingdon's Connection has 34 chapels. 



192 IBELAND: ITS CHRISTIANITY AND LEARNING. 

The Unitarians have 345 chapels and 350 ministers. 

The Society of Friends has 340 meeting-houses, 351 
ministers, and 16,102 members. 

The Moravians have 50 congregations. 

The Catholic Apostolic Church has 80 chapels. 

The New Jerusalem Church has 75 societies. 

The Mormons have 82 churches. 

The Jews have 80 synagogues and 80,000 people. 

The Plymouth Brethren have 23 places of worship. 

The Greeks, Armenians, French, Dutch, Swedes, Ger- 
mans, and Swiss have churches in various parts of Eng- 
land, while a mosque has been opened for the Moslems, and 
a number of other sects of various names exist through- 
out the kingdom. Liberty to worship as may be desired 
is absolutely free and unrestricted. The Roman Catholic 
Church consists of 1 archbishop and 14 bishops; 1405 
chapels, 2613 clergy, and about one million and a half 
people. 

WALES. 

Faithful and true to the history of her ancient church. 
The Presbyterians of Wales have 1479 churches, 1065 min- 
isters, 5030 deacons, 139,648 communicants, 24,202 Sunday- 
school teachers, and 192,004 Sunday-school scholars. Of 
tlie above, 219 congregations, with 13,448 communicants, 
use the English language ; all the rest use the Welsh or 
Cymriac. The ancient British church in Wales did not 
submit to the Church of Eome until the reign of Henry I. 
of England, and many remained aloof from Romanism 
until the Reformation. 



THE REFORMATION, PROTESTANTISM, ETC. 193 

SCOTLAND. 

Heretofore we have seen that the ancient church of Scot- 
land was not wholly annexed to the Church of Rome until 
A.D. 1126, although many of the people continued separate 
until the Reformation. Th^present Church of Scotland is 
the church of the Reformation. It consists of 16 synods, 
84 presbyteries, 1 general assembly, 1699 churches and 
stations, 1800 ministers, 604,984 communicants, with a 
large number of adherents. 

The Free Church of Scotland has 1 general assembly, 16 
synods, 74 presbyteries, 1047 churches, 1273 ministers, and 
343,015 communicants. 

The United Presbyterian Church has a general synod, 
29 presbyteries, 572 churches, 615 ministers, and about 
187,075 communicants. 

The Reformed Presbyterians have several churches. 
There are also several Baptists and Independent chapels 
and other minor denominations. 

The Episcopal Church in Scotland has 7 bishops, 278 
churches, 281 clergy, and 36,816 communicants, with about 
80,000 population. 

The Roman Catholic Church has 2 archbishops, 4 bish- 
ops, 340 churches, 366 priests, and about 365,000 people, 
chiefly of Irish extraction. All baptized persons are mem- 
bers of the Church of Rome. This makes an important 
difference between that church and Protestant commun- 
ions, in which none are communicants or members unless 
those who profess to be converted and to be received as 
such into their communion. Thus, in the Roman churches, 



194 IRELAND: ITS CHRISTIANITY AND LEARNING. 

men, women, and all baptized children are considered mem- 
bers thereof ; whereas in the evangelical Protestant com- 
munions none but adults who profess to have been con- 
verted and been duly baptized are recognized as members, 
while the children and the non-professors are only con- 
sidered adherents. 

EDUCATION IN ENGLAND. 

In addition to a liberally endowed system of common 
or national schools there are numerous institutions of an 
intermediate order throughout the kingdom. * 

There are 5 universities, respectively called Oxford, Cam- 
bridge, Durham, London, and Victoria, each of which has 
a number of colleges affiliated. 

1. Oxford has 21 colleges and 6 halls annexed. 

2. Cambridge has 17 colleges and 3 hostels annexed. 

3. London is an examining corporation with 2 colleges. 

4. Durham has 2 colleges and 1 hall. 

5. Victoria has 3 colleges, at Liverpool, Manchester, and 
Leeds. 

There are also 9 provincial colleges, one each at 

1. Birmingham, called The Mason College. 

2. Bradford, " Bradford Technical Col- 

lege. 

3. Bristol, " Bristol University College. 

4. Huddersfield, " Huddersfield Technical Col- 

lege. 

5. Manchester, " Municipal Technical Col- 

lege. 

6. Nottingham, " University College. 



THE REFORMATION, PROTESTANTISM, ETC. 195 

7. Sheffield, called Firth College. 

8. Southampton,* " Hartley Institution. 

9. Newcastle-upon-Tyne, " Rutherford College. 

The Church of England has 23 theological seminaries ; 
the Methodists, 7 ; the Congregationalists, 10 ; the Baptists, 
9 ; the Presbyterians, 1 ; the Unitarians, 3 ; the Jews, 1 ; and 
the Roman Catholics, 22. 

IN WALES 

Are 4 colleges, to wit : 

1. The University College of Wales, at Aberistwith. 

2. The University College of North Wales, at Bangor. 

3. The University College of South Wales, at Cardiff. 

4. St. David's College, at Lampeter. 

The Congregationalists have 1 theological college. Bap- 
tists, 1, and Presbyterians, 2. 

IN SCOTLAND 

Are 4 universities : 

1. The University of St. Andrew's, at St. Andrew's. 

2. The University of Glasgow, at Glasgow. 

3. The University of Aberdeen, at Aberdeen. 

4. The University of Edinburgh, at Edinburgh. 
The Presbyterians have 5 theological halls. 

There are several colleges at Edinburgh, Dundee, Glas- 
gow, and other cities, in addition to a large number of 
well-conducted grammar schools and a superior system of 
common schools throughout the kingdom. 

In addition to the above, there are 54 great public 
schools ; 34 metropolitan grammar schools ; 378 provincial 



196 IRELAND: ITS CHRISTIANITY AND LEARNING. 

grammar schools ; 28 Church of England training institu- 
tions, 2 Wesleyan, 6 British and foreign, 3 Roman Catho- 
lic, 1 undenominational; 18 ladies' colleges and halls; 
numerous medical colleges; music, military, legal, and 
other institutions throughout the United Kingdom of 
Great Britain and Ireland. 



APPENDIX. 



I. — THE GREEK CHURCH. 



The Greek Church consists of ten distinct groups, which 
in point of administration are different one from another, 
to wit : 

1. The patriarchate of Jerusalem, which has 13 sees. 

2. The patriarchate of Antioch, with 6 metropohtan 



3. The patriarchate of Alexandria, with 4 metropolitan 
sees. 

4. The patriarchate of Constantinople, with 90 metro- 
politan, 4 archiepiscopal, and 135 sees. 

5. The patriarchal synod of Russia, with 5 metropolitan, 
25 archiepiscopal, and 65 sees. 

6. The patriarchate of Cyprus, with 4 sees. 

7. The patriarchate of Austria, with 11 sees. 

8. The patriarchate of Mount Sinai, with 1 see. 

9. The patriarchate of Montenegro. 

10. The patriarchate of Grreece, with 24 sees. 

This church has adhered to the Niceno-Constantino- 
politan Creed, without change or addition, and to all the 
canons of the first eight General Councils, but rejects the 

197 



198 IRELAND: ITS CHRISTIANITY AND LEARNING. 

authority of the Eoman Catholic Church, of the pope, the 
creed of the Church of Eome, and all the canons of councils 
held by the Roman Catholics ; and hence the interpolated 
Niceno-Constantinopolitan Creed, the creed of Popes Pius 
IV. and IX., and that of the infallibility of the pope by 
the last Vatican Council of 1870, are wholly rejected and 
denounced heretical. 

It allows its priests, deacons, and other minor clergy, 
but not its bishops, to marry, and administers the com- 
munion of the Lord's Supper in both kind^. It predomi- 
nates in Greece, Russia, Romania, Bulgaria, Servia, Bosnia, 
Herzogovina, the Greek islands, has over 3,000,000 in Hun- 
gary, and large numbers in Constantinople, Asia Minor, and 
other parts, such as in Egypt, Nubia, Abyssinia, Syria, 
and throughout the Turkish empire. The following is its 
creed : 

The Niceno-Constantinopolitan Creed: — Tlie Creed of the 
Greek Orthodox Church. 

(Adopted by the first General Council at Nice, a.d. 325 ; 
and by the second General Council at Constantinople, in 
A.D. 381.) 

I believe in one God the Father Almighty, maker of 
heaven and earth, and of all things visible and invisible : 
And in one Lord Jesus Christ, the only begotten Son of 
God, begotten of his Father before all worlds, God of God, 
Light of Light, very God of very God, begotten, not made ; 
who, for us men, and for our salvation, came down from 
heaven, and was incarnate by the Holy Ghost of the Vir- 



A r FEND IX. 199 

gin Mary, and was made man ; and was crucified also for 
us under Pontius Pilate. He suffered, and was buried; 
and the third day he rose again, according to the Scrip- 
tures ; and ascended into heaven, and sitteth on the right 
hand of the Father. And he shall come again with glory 
to judge both the quick and the dead, whose kingdom 
shall have no end. 

And I believe in the Holy Ghost, the Lord and giver of 
life, who proceedeth from the Father, who with the Father 
and the Son together is worshiped and glorified, who 
spake by the prophets; and I believe one Catholic Apos- 
tolic Church; I acknowledge one baptism for the remis- 
sion of sins ; and I look for the resurrection of the dead, 
and the life of the world to come. Amen. 

Decree of the Third General Council at Ephesus, A.D. 431, 
Prohibiting any Addition to the Foregoing Creed. 

Canon 7. The Holy Synod decreed that it should be 
unlawful for any one to propose or write or compose any 
other creed beside that which had been decreed by the 
holy Fathers, assembled at the city of Nice, with the Holy 
Grhost. But they who dare either to compose another 
creed, or to introduce or offer it to those who desire to 
turn to a knowledge of the truth, either from heathenism 
or Judaism, or from any heresy whatsoever, that they, if 
indeed they are bishops or clergymen, be deposed, the 
bishops from the episcopacy and the clergymen from the 
clergy; but if they are laymen, that they be anathema- 
tized. 



200 IRELAND: ITS CHRISTIANITY AND LEARNING. 

The Orthodox Greek Church, which is the oldest church 
of Christendom, has strictly adhered to the original Niceno- 
Constantinopolitan Creed without change, alteration, or 
modification. 

In the foregoing creed it will be observed that the Holy 
Spirit is represented as proceeding from the Father only. 
Some time about the year 589 the Council of Toledo, in 
Spain, made a change by inserting after the word " Father " 
the words " and the Son," which in the seventh century 
was adopted by the Roman church. This was deemed a 
violation of the above decree by the Greek 'Church ; and 
the Eoman church was promptly excommunicated for the 
innovation. The Roman church extended a similar com- 
pliment to her Greek sister. A division took place be- 
tween them which has been intensified by the new creeds 
respectively of Popes Pius lY. in a.d. 1564, Pius IX. in 
1854, and the Vatican Council in 1870, all of which are 
deemed by the Greek Orthodox Church absolute and entire 
violations of the Catholic faith and of the above decree 
made to sustain it. 



n. — THE DISSENTING ORIENTAL CHURCHES FROM THE ORTHO- 
DOX GREEK CHURCH. 

1. The Armenian Church is a branch of the Greek 
Church in the province of Armenia, which also differs from 
the Roman church and has a large following in Armenia, 
Russia, Persia, and throughout the Turkish empire. It 
has in common with the Greek Church a patriarch at Con- 
stantinople. 



APPENDIX. 201 

2. The Abyssinian Church is also distinct from all the 
others — Roman, Greek, Armenian, Syriac, or Coptic — but 
its purity seems to have passed away. 

3. The ancient Syrian, Jacobite, Maronite, and other Ori- 
ental Christian churches are in some parts numerous, and 
still conducted in accordance with their local or national 
formulas, all of which differ from the Roman Catholic 
Church, and each of which has a patriarch as the head of 
its ecclesiastical polity. 

m. — THE ROMAN CATHOLIC CHURCH. 

The following is the creed of this church : 

(1) I believe in one God the Father Almighty, maker of 
heaven and earth, and of all things visible and invisible : 
And in one Lord Jesus Christ, the only begotten Son of 
God, begotten of his Father before all worlds, God of God, 
Light of Light, very God of very God, begotten, not made, 
being of one substance with the Father, by whom all things 
were made ; who, for us men, and for our salvation, came 
down from heaven, and was incarnate by the Holy Ghost 
of the Virgin Mary ; and was made man ; and was crucified 
for us under Pontius Pilate. He suffered, and was buried ; 
and the third day he rose again, according to the Scrip- 
tures, and ascended into heaven, and sitteth on the right 
hand of the Father ; and he shall come again with glory to 
judge both the quick and the dead, whose kingdom shall 
have no end. 

(2) And I believe in the Holy Ghost, the Lord and giver 
of life, who proceedeth from the Father (3) [and the Son], 



202 IRELAND: ITS CHRISTIANITY AND LEARNING. 

who with the Father and the Son together is worshiped 
and glorified, who spake by the prophets ; and I beheve 
one CathoUc and Apostolic Church; I acknowledge one 
baptism for the remission of sins ; and I look for the res- 
urrection of the dead, and the life of the world to come. 
Amen. 

(4) I. I most steadfastly admit and embrace apostolic 
and ecclesiastical traditions, and all other observances and 
constitutions of the same church. 

II. I also admit the Holy Scriptures according to the 
sense which our holy Mother, the Church, has held and 
does hold, to which it belongs to judge of the true sense 
and interpretation of the Scriptures; neither will I ever 
take and interpret them otherwise than according to the 
unanimous consent of the Fathers. 

III. I also profess that there are truly and properly 
seven sacraments of the new law instituted by Jesus 
Christ our Lord, and necessary for the salvation of man- 
kind, though not all for every one — to wit, baptism, con- 
firmation, eucharist, penance, extreme unction, orders, and 
matrimony — and that they confer grace ; and that of these, 
baptism, confirmation, and orders cannot be reiterated with- 
out sacrilege ; and I also receive and admit the received 
and approved ceremonies of the Catholic Church, used in 
the solemn administration of all the aforesaid sacraments. 

IV. I embrace and receive all and every one of the 
things which have been defined and declared in the holy 
Council of Trent concerning original sin and justification. 

V. I profess, likewise, that in the Mass there is offered 
to God a true, proper, and propitiatory sacrifice for the 



APPENDIX. 203 

living and the dead, and that in the most holy sacraments 
of the eueharist there are truly, really, and substantially 
the body and blood, together with soul and divinity, of our 
Lord Jesus Christ ; and there is made a conversion of the 
whole substance of the bread into the bodj^ and the whole 
substance of the wine into the blood, which conversion the 
Catholic Church calls transubstantiation. I also confess 
that under either kind alone Christ is received whole and 
entire, and a true sacrament. 

VI. I constantly hold that there is a purgatory, and 
that the souls detained therein are helped by the suffrages 
of the faithful. 

VII. Likewise that the saints reigning together with 
Christ are to be honored and invocated, and that they 
offer prayers to God for us, and that their relics are to be 
held in veneration. 

YIII. I most firmly assert that the images of Christ, of 
the Mother of God, ever Virgin, and also of other saints, 
may be had and retained ; and that due honor and venera- 
tion are to be given to them. 

IX. I also affirm that the power of indulgences was left 
by Christ in the church, and that the use of them is most 
wholesome to Christian people. 

X. I acknowledge the holy Catholic, Apostolic, Roman 
Church for the mother and mistress of all churches, and I 
promise true obedience to the Bishop of Rome, successor 
to St. Peter, Prince of the Apostles, and Vicar of Jesus 
Christ. 

XI. I likewise undoubtedly receive and profess all 
other things delivered, defined, and declared by the sacred 



204 IRELAND: ITS CHRISTIANITY AND LEARNING. 

canons and general councils, and particularly by the holy 
Council of Trent; and I condemn, reject, and anathema- 
tize all things contrary thereto, and all heresies which the 
church condemned, rejected, and anathematized. 

XII. I, N. N., do at this present freely profess and sin- 
cerely hold this true Catholic faith, without which no one 
can be saved ; and I promise most constantly to retain and 
confess the same entire and inviolate, with God's assis- 
tance, to the end of my life. 

(5) XIII. That in like manner it is to be accepted and 
believed as an article of faith that the Virgin Mary teas 
conceived and horn ivUhout sin; and all are declared heretics 
who will or do in anywise oppose or speak against this 
doctrine. 

(6) XIV. And likewise that " the pope is infallible in 
promulgating decrees in regard to faith and morals.^ 

IV. — OBLIGATIONS TAKEN BY ALL ROMAN CATHOLIC PRIESTS 
AND PRELATES. 

The Priest's Oath. 

I, , now in the presence of Almighty God, the 

blessed Virgin Mary, the blessed Michael the Archangel, 
the blessed St. John the Baptist, the holy Apostles St. 
Peter and St. Paul, and the saints and sacred host of 
heaven, and to you, my Lord, I do declare from my heart, 
without mental reservation, that the pope is Christ's vicar- 
general, and is the true and only head of the universal 
church throughout the earth, and that, by virtue of the 
keys of binding and loosing given to his Holiness by Jesus 



APPEXDIX. 205 

Christ, lie has power to depose heretical kings, princes, 
states, commonwealths, and govei-nments — all being illegal 
without his sacred confirmation — and that they may be 
safely destroyed. Therefore, to the utmost of my power, 
I will defend this doctrine and his Holiness' rights and 
customs against all usurpers of the Protestant authority 
whatsoever, especially against the now pretended author- 
ity and church in England and all adherents, in regard 
that they be usurpal and heretical, opposing the sacred 
Mother, the Church of Rome. 

I do denounce and disown any allegiance as due to any 
Protestant king, prince, or state, or obedience to any of 
their inferior officers. I do further declare the doctrine of 
the Church of England, of the Calvinists, Huguenots, and 
other Protestants, to be damnable, and those to be damned 
who will not forsake the same. 

I do further declare that I will help, assist, and advise 
all or any of his Holiness' agents in any place wherever I 
shall be, and to do my utmost to extirpate the Protestant 
doctrine and to destroy all their pretended power, regal or 
otherwise. I do further promise and declare that, notwith- 
standing I may be permitted by dispensation to assume 
any heretical religion (Protestant denominations) for the 
propagation of the Mother Church's interest, to keep secret 
and private all her agents' counsels as they intrust me, and 
not to divulge, directly or indirectly, by word, writing, or 
circumstance whatsoever, but to execute all which shall be 
proposed, given in charge, or discovered unto me by you, 
my most reverend lord and bishop. 

All of which I, , do swear, by the blessed Trinity 



206 IRELAND: ITS CHRISTIANITY AND LEARNING. 

and blessed sacrament which I am about to receive, to per- 
form on my part, to keep inviolably ; and do call on all the 
heavenly and glorious hosts of heaven to witness my real 
intentions to keep this my oath. 

In testimony whereof I take this most holy and blessed 
sacrament of the eucharist, and witness the same further 
with my consecrated hand, and in the presence of my holy 
bishop and all the priests who assist him in my ordination 
to the priesthood. 

The BisJiojfs Oath. 

I, , elect to the — diocese, from henceforward will 

be faithful and obedient to St. Peter the Apostle and to 
the holy Roman church and to our lord the holy pope at 
Rome, and to his successors, canonically entering, I will 
neither advise, consent, nor do anything that they may 
lose life or member, or that their persons may be seized,* 
or hands in anywise be laid upon them, or any injuries 
offered them under any pretense whatsoever. The coun- 
sel with which they shall intrust me by themselves, their 
messages or letters, I will not knowingly reveal to any to 
their prejudice. I will help them to defend and keep the 
Roman papacy and the royalists of St. Peter against all 
men. The legate of the apostolic see, going and coming, 
I will honorably treat and help in his necessities. The 
rights, honors, privileges, and authority of the holy Roman 
church, of our lord the pope and his aforesaid successors, 
I will endeavor to preserve, defend, increase, and advance. 
I will not be in any council, action, or treaty in which shall 
be plotted against our lord and Roman church anything 



APPENDIX. 207 

to the hurt or prejudice of their persons, rights, honor, 
state, or power ; and if I shall know any such thing to be 
treated or agitated by vcnj whatsoever, I will hinder it to 
my utmost, and as soon as I can I will signify it to our 
said lord. The ordinance and mandates of the pope I will 
observe with all my might and cause to be observed by 
others. 

Heretics, schismatics, and rebels to our said lord or his 
successors I will to my utmost persecute and oppose. 

Hereticos, schismaticos et rebelles eidem Domino nostro 
vel successoribus predictis propropos persequar et oppug- 
nabo. 

I will come to a council when I am called. I will visit 
the threshold of the Apostles every three years, and give 
an account to our lord of all my pastoral office and of all 
things belonging to my diocese to the discipline of my 
clergy and people. I will in lik^ manner humbly receive 
and diligently execute the apostolic commands. If I am 
detained by a lawful impediment I will perform the afore- 
said by a member of my chapter or a priest of my diocese, 
fully instructed in all things above mentioned. The pos- 
sessions belonging to my table I will neither sell nor other- 
wise alienate without consulting the Roman pontiff. So 
help me God and these holy Gospels of God. (Signature.) 

[Sent to the Romish manager.] 

The Cardinal's Oath. 

• 

I, , cardinal of the holy Roman church, do promise 

and swear that .from this time to the end of my life I will 



208 IRELAND: ITS CHRISTIANITY AND LEARNING. 

be faithful and obedient unto St. Peter, the holy apostolic 
Roman church, and our most holy lord the pope of Rome, 
and his successors, canonically and lawfully elected ; that I 
will give no advice, consent, or assistance against the pon- 
tifical majesty and person; that I will never knowingly 
and advisedly, to their injury or disgrace, make public the 
counsels intrusted to me by themselves or by messengers 
or by letters ; also that I will give them any assistance in 
retaining, defending, and covering the Roman papacy and 
the regalia of St. Peter, with all my might and endeavor, 
so far as the rights and privileges of my order will allow 
it, and will defend them against all their honor and state ; 
and I will direct and defend, with the form and honor, the 
legates and nuncios of the apostolic see in the territories, 
churches, monasteries, and other benefices committed to 
my keeping ; and I will cordially cooperate with them and 
treat them with honor in their coming, abiding, and return- 
ing, and that I will resist unto blood all persons whatsoever 
who shall attempt anything against them. That I will by 
every way and by every means strive to preserve, augment, 
and advance the rights, honors, privileges, the authority of 
the holy Roman bishop, our lord the pope, and his before- 
mentioned successors ; and that at whatever time anything 
shall be decided to their prejudice which is out of my 
power to hinder, as soon as I shall know that any steps or 
measures have been taken in the matter I will make known 
the same to our lord or his successors, or some other per- 
son by whose means it may be brought to their know- 
ledge. That I will keep and carry out and cause others to 
keep and carry out the rules of the holy father, the decrees, 



APPENDIX. 209 

ordinances, dispensations, reservations, provisions, apos- 
tolic mandates, and constitutions of the holy Father Six- 
tus, of happy memory, as to visiting the thresholds of the 
Apostles at certain prescribed times, according to the tenor 
of that which I have just read through. That I will seek 
out and oppose, persecute and fight (omni conatu persecu- 
turum et impugnaturum) against heretics and schismatics 
who oppose our lord the pope of Rome, and his before- 
mentioned successors, and this I will do with every possi- 
ble effort. (Signature.) 
[Then sent to the pope.] 

Oath of the Society of Jesus. 

I, , now in the presence of Almighty Grod, the 

blessed Virgin Mary, the blessed Michael the Archangel, 
the blessed St. John the Baptist, the holy Apostles St. 
Peter and St. Paul, and the holy saints and sacred host of 
heaven, and to you, my ghostly father, I do declare from 
my heart, without mental reservation, that the pope is 
Christ's vicar-general, and is the true and only head of 
the universal church throughout the earth, and, by virtue 
of the keys of binding and loosing given to his Holiness 
by Jesus Christ, he hath power to depose heretical kings, 
princes, states, commonwealths, governments — all being 
illegal without his sacred confirmation — and they may 
safely be destroyed. Therefore, to the utmost of my 
power, I will defend this doctrine of his Holiness' rights 
and customs against all usurpers of the heretical or Prot- 
estant authority whatsoever, especially against the now 
pretended authority and church in England and all adher- 



210 IRELAND: ITS CHEISTIANITY AND LEARNING. 

ents, in regard that they be usurped and heretical, oppos- 
ing the sacred Mother Church of E-ome. 

I do renounce and disown any allegiance as due to any 
heretical king, prince, or state, named Protestant, or obedi- 
ence to any of their inferior magistrates. 

I do further declare the doctrine of the Church of Eng- 
land, of the Calvinistic, Huguenots, and other Protestants, 
to be damnable, and those to be damned who will not for- 
sake the same. I do further declare that I will help, assist, 
and advise all or any of his Holiness' agents in any place 
wherever I shall be, and to do my utmost to extirpate the 
heretical Protestant doctrine and to destroy all their pre- 
tended power, regal or otherwise. I do further promise 
and declare that, notwithstanding I am dispensed with to 
assume any religion heretical for the propagation of the 
Mother Church's interest, to keep secret and private all 
her agents' counsels as they intrust me, and not to divulge, 
directly or indirectly, by word, writing, or circumstance 
whatsoever, but to execute all which shall be proposed, 
given in charge, or discovered unto me by you, my ghostly 
father. 

All which I, , do swear, by the blessed Trinity and 

blessed sacrament which I am about to receive, to per- 
form on my part, to keep inviolably ; and do call on the 
heavenly and glorious hosts of heaven to witness my real 
intentions to keej) my oath. In testimony whereof I take 
this most holy and blessed sacrament of the eucharist, and 
witness the same further with my hand and seal, in the 
face of this holy covenant. 



APPENDIX. 211 

V. — WAS PETEK EVER IN EOME? 
A Contribution by S. Russell Forbes, Ph.D., of Rome, Italy. 

[Dr. Forbes has resided in that city for about a quarter 
of a century, and is thoroughly master of its history and 
antiquities.] 

First, The Scriptural Argument. 

The foregoing question is repeatedly asked us, and our 
reply is that there is no historic evidence for such a sup- 
position, though the Roman Catholic Church contends that 
he came to Rome a.d. 42, and was bishop of the church 
there for twenty-five years, till a.d. 66, when he suffered 
martyrdom on the Janiculum. It may be interesting to 
our readers to show where Peter was during those years 
from' A.D. 42 to a.d. <6Q. 

It is computed that St. Paul's conversion took place 
a.d. 39. He says (in Gal. i. 18) : " Then after three years I 
went up to Jerusalem to see Peter, and abode with him fif- 
teen days." This brings us to a.d. 42. After the meeting at 
Jerusalem, " Peter passed throughout all quarters ; he came^ 
down also to the saints which dwelt at Lydda " (Acts ix. 
32). From thence He went to Joppa, and raised Tabitha, 
(verses 36-41). "And it came to pass, that he tarried many 
days in Joppa" (verse 43). From Joppa he went to Cor- 
nelius at Caesarea. " Then prayed they him to tarry cer- 
tain days " (Acts x. 48), after which he returned to Jeru- 
salem (Acts xi. 2). These journeys would bring us to the 



212 IRELAND: ITS CRIUSTIAXITT AND LEABAIXG. 

end of the year 42. In a.d. 44, just before Easter, Herod 
took Peter and put liim in prison (Acts xii. 4) ; but he, 
being delivered by an angel, " departed, and went into an- 
other place " (verse 17). Paul says, " Then fourteen years 
after I went up again to Jerusalem " (Gal. ii. 1). This is 
foui-teen years after his conversion, which brings us to 
A.D. 53, the year of the council of the Apostles, when "Peter 
rose up, and spake unto them " (Acts xv. 7). Again, Paul 
says Peter came to Antioch (Gal. ii. 11). The exact date 
is not known. Socrates, the ecclesiastical historian (vi. 9), 
says Peter was Bishop of Antioch ; so he could not have 
been Bishop of Rome also. 

After this event no further mention is made of Peter in 
the Acts ; but John records (chap. xxi. 18, 19) these words 
of Jesus concerning Peter: "When thou shalt be old, thou 
shalt stretch forth thy hands, and another shall gird thee, 
and carry thee whither thou wouldest not. This spake he, 
signifying by what death he should glorify God." This 
was pointing to Peter's martyrdom ; and the words of our 
Lord imply rather that Peter had his eyes put out before 
he finally suffered, than that he was crucified, but tvhere 
or when we have no trustworthy account. It was certainly 
after Paul's death ; for Peter's Epistle " to the strangers 
scattered throughout Pontus, Galatia, Cappadocia, Asia, 
and Bithynia " — churches founded by Paul and under his 
mission — would not have been written by him if Paul had 
been then living. He says, " The things which are now 
reported unto you by them that have preached the gospel 
unto you " (1 Peter i. 12). This was written from Babylon, 
A.D. 65 ; and in chapter v., verse 13, he speaks of Mark as 



APPENDIX. 213 

being with him. He must have carried the news of Paul's 
death to Peter, for in Paul's Epistle to Philemon, just be- 
fore his death (a.d. 64), we have Mark mentioned as his 
fellow-laborer, and in Colossians iv. 10, Mark is spoken of 
as coming unto them. In Peter's First Epistle (iv. 17) he 
says, " For the time is come that judgment must begin at 
the house of God." 

Peter's Second Epistle (a.d. 66) is addressed to the same 
churches ; and in which (iii. 15, 16) he says, " Even as our 
beloved brother Paul also according to the wisdom given 
unto him hath written unto you ; as also in all his epistles, 
speaking in them of these things." 

He evidently refers to the death of Paul, which hap- 
pened in the persecution under Nero, a.d. 64 ; and it was 
evidently written shortly before his own death, probably 
A.D. QQ^ for in chapter i., verse 14, he says, " Knowing that 
shortly I must put off this my tabernacle, even as our Lord 
Jesus Christ hath showed me." 

We left Peter at Antioch in a.d. 53, not having yet vis- 
ited Eome, and from Paul's writings it is^clear that up to 
his death Peter had not arrived ; and after his death we 
have Peter writing from Babylon to the churches of Paul's 
foundation. Paul writing to the Romans, a.d. 60 (chap, 
i. 11), says, " For I long to see you, that I may impart unto 
you some spiritual gift, to the end you may be established." 
That is the church founded by Aquila and Priscilla in their 
house. And again, " I am ready to preach the gospel to 
you that are at Eome also " (verse 15). " So I have strived 
to preach the gospel, not where Christ was named, lest I 
should build upon another man's foundation " (chap. xv. 



214 IRELAND: ITS CHBISTIANITY AND LEARNING. 

20). And writing to the Galatians (chap. ii. 7), " The gos- 
pel of the uncii'cumcision was committed unto me, as the 
gospel of the circumcision was unto Peter." It is evident 
from these passages that up to this date Peter had not 
been in Rome, where Paul arrived a.d. 62, when he called 
the chief of the Jews together (Acts xxviii. 17) and they 
said, " For as concerning this sect, we know that every- 
where it is spoken against" (verse 22). This also shows 
that Peter could not have preached in Rome ; and during 
Paul's residence in his own hired house, though he writes 
many epistles containing salutations from the church at 
Rome, and mentions names of its members, Peter is not 
mentioned. And at the last, just before his death, he says, 
" Only Luke is with me " (2 Tim. iv. 11). This he could 
not have said if Peter had been with him ; in fact they do 
not seem to have met after Paul withstood him to the 
face. 

Peter's Epistles, dated from Babylon, give us the key of 
the fable of his coming to Rome, for St. John in the Rev- 
elation (a.d. 96) refers to Rome under the symbolic name 
of Babylon. Hence in the third century the story began 
to gain ground that Peter wrote from Rome itself, till in 
the fourth it is mentioned in the works of the fathers, 
who do not agree with each other either as to the time of 
his coming or the length of his stay. 

The Roman church has mixed up a St. Peter and St. 
Paul who were put to death under Galiienus, a.d. 260, 
whose /es^a is October 3d ; and this has led to the idea that 
both of the Apostles were together in Rome and suffered 
on the same day. 



APPENDIX. 215 

Critical Strictures on Statements from the Fathers. 

The Neiv World tries to prove that St. Peter was in 
Rome, which shows the view of the Church of Rome on 
the subject ; but there are much stronger arguments than 
those adduced, which are mostly taken from Eusebius, 
Bishop of Ca3sarea, who died in 338, and who wrote 270 
years after the death of St. Peter. Unfortunately Euse- 
bius, like many present-day priests, romances a good deal, 
and a good many of his statements require confirmation. 
The first quotation made by the New World is taken from 
Eusebius's story of Simon Magus, which is fiction, not 
history. The statue which he says was on the Island of 
the Tiber to Simon Magus was not to him, but to Semoni 
Sanco Deo, the Sabine Hercules. (See base in the Hall of 
Inscriptions, Vatican Museum, and the statue and pedestal 
134 in the Galleria della Candelabra.) Eusebius dates his 
story in the days of Claudius, but the Roman church says 
it was in the time of Nero. (See picture in St. Peter's.) 
In the next quotation Eusebius is citing Tertullian, a reli- 
able author who lived in Rome ; but Tertullian qualifies his 
statement : " Paul is therefore said to have been beheaded 
at Rome, and Peter to have been crucified under him 
[Nero]." Mark, he does not say Peter was crucified at 
Rome, but under Nero. Quoting Dionysius, Bishop of 
Corinth, Eusebius does not make Dionysius say the Apos- 
tles were in Rome together. He says, "The seed was 
planted by Peter and Paul at Rome and Corinth, and hav- 
ing in like manner taught in Italy they suffered martyr- 
dom about the same timeP But he does not say ivhere. 



216 IRELAND: ITS CHRISTIANITY AND LEARNING. 

Eusebius next quotes Irenaeus, Bishop of Lyons, who 
makes the direct statement, " Peter and Paul proclaimed 
the gospel, and founded the church at Rome." This is 
true. Peter proclaimed the gospel to the Eastern Jews, 
while Paul founded the church of the Gentiles in Rome. 
Nothing can be plainer. 

Eusebius (iii. 36) says, " Peter was Bishop of Antioch," 
but the rest of the quotation refers to Ignatius being sent 
to Rome, not Peter. Eusebius (ii. 15) tells the story that 
"Mark was Peter's companion in Rome, and he [Mark] 
was persuaded to write his gospel at Rome from Peter's 
teaching " (but in v. 8, though he says Mark wrote his gos- 
pel' after Peter's death, he does not say it was at Rome) ; 
and he continues, " This account is given by Clement in 
the sixth book of his " Institutions," (pp. 192-287), whose 
testimony is corroborated also by that of Papias, Bishop 
of Hierapolis." 

The last quotation is from the Acts. Peter says dis- 
tinctly that he is wi'iting from Babylon. Eusebius says 
Peter calls Rome Babylon : this we cannot accept. Peter 
had had an awful experience by not speaking the truth in 
his earlier history, and can we believe that on the brink 
of eternity he would have written a lie to the churches of 
Asia 1 No, he writes the truth and names the city from 
which he writes. 

The quotation made by the New World from St. Clement 
of Rome is false. Clement does not say, " Peter and Paul 
in Rome." He- says (1 Cor. v.), " Peter, through unright- 
eous envy, endured not one or two, but numerous labors; 
and when he had at length suffered martyrdom, departed 



APPENDIX. 217 

to the place of glory due to him." There is not a word 
here that implies that Peter suffered in Rome. But, to con- 
tinue our quotation : " Owing to envy, Paul also obtained 
the reward of patient endurance, after being seven times 
thrown into captivity, compelled to flee, and stoned; 
after preaching both in the east and west, having taught 
righteousness to the whole world, and come to the extreme 
limit of the west, and suffered martyrdom under the pre- 
fects." No names are given as in the New World article. 
The two prefects of the pretorians in 62-64 were Fennius 
Rufus and Sophonius Tigellinus. Rufus was murdered by 
Nero in 65. Nero did not go to Greece till the summer of 
66. Paul suffered in 64. 

[Some have alleged that there was no such city in Peter's 
time as Babylon, but that there was one in Egypt, which 
must have been the one visited by Peter ; or else Borne — 
mystically so named — was the real place. Regardless of 
such speculations and allegations, there was a city in Meso- 
potamia at that time called Babylon. 

Contemporaneously with Herod the Great at Jerusalem, 
Hyrcanus was carried in bonds into Parthia. Josephus 
("Antiq.," ii., 2) says the " King Phraates treated him after 
a very gentle manner, after having learned of what an 
illustrious family he was; on which account he set him 
free from his bonds and gave him a habitation at Babylon, 
where there were Jews in great numbers. These Jews hon- 
ored Hyrcanus as their high priest and king, as did all the 
Jewish nation that dwelt as far as the Euphrates." These 
Jews were the descendants of the captives of the Assyrian 



218 IRELAND: ITS CHRISTIANITY AND LEARNING. 

and BabyloDian mouarclis who did not return to Palestine 
with the others. They formed a large community on both 
sides of the Tigris and the Euphrates and in the inter- 
mediate space. 

As Peter was the Apostle of the circumcision, or of the 
Jews, it was in keeping with his apostolic appointment to 
visit his race in Mesopotamia, where a city called Babylon 
was in the zenith of its glory at that time, and which for 
generations afterward adorned the banks of one of the 
leading rivers of the district where the Jews resided. 

Had Peter gone to Rome, the chief city of the uncircum- 
cision, or of the Gentiles, he would have been like another 
Jonah fleeing from the presence of his Lord, of which he 
was not then guilty. Paul was in his proper place at 
Rome. Peter was in his appointed place at Babylon. 
Both discharged their duties well.] 



VI. — WAS THE CROSS A CHEISTIAN OR A PAGAN INVENTION I 
By Rev. E. Edwin Hall. 

Was the Cross a Pagan Invention? 

No intelligent person can doubt that the cross is of 
pagan origin. It was an emblem religiously connected 
with pagan worship in Babylon and Egypt, and found in 
the various forms of paganism centuries before the Chris- 
tian era. An attempt has sometimes been made to repre- 
sent the cross as a symbol of Christianity ; but it is vir- 
tually an attempt to degrade the religion of Christ to the 
level of the vilest forms of paganism. It has been sup- 



APPENDIX. 219 

posed that Jesus was put to death on what is called a 
Roman cross ; but there does not appear to be a word of 
contemporaneous history to confirm such a supposition. 
He suffered death on a stauros, which prior to his cruci- 
fixion never had any other meaning than a stake, and can 
mean nothing else. The word crux also primarily means a 
stake, not a cross, and " cross " means suffering, which sig- 
nification of the word has unwittingly passed to the visible 
object or means of suffering. The eminent German critic, 
E. Friedrich, maintains that stauros in earlier Greek had 
only the signification of stake. And as the assertion that 
Jesus was put to death on a Roman or four-armed cross 
rests altogether on tradition, so what is affirmed in sup- 
port of this tradition cannot render it demonstratively cer- 
tain and removed beyond the possibility of doubt. The 
affirmation of eye-witnesses is nowhere recorded. (Otto 
Zoeckler, " Cross of Christ," Appendix, sec. 5.) 

It is also a matter of history that semi-converted pagans 
or nominal Christians brought the cross from pagan tem- 
ples into Christian churches in the fourth century. " To 
enter a pagan temple, by the emperor's order just handed 
over to the bishop for Christian use, with the pagan cross 
and other emblems unchanged, would render the change 
from the worship of the gods to the worship of the em- 
peror's God very easy to the formal convert." The old 
temples, the lustral or holy water, the incense, the long 
train of vested priests, all and much more would make 
the transition from the old to the new faith externally a 
matter of little difficulty. Thousands of pagans became 
Christians in a day. As to the cross, there it was a pagan 



220 IBELAND: ITS CHRISTIANITY AND LEARNING. 

emblem, and there it would continue, and has continued. 
All these pagan elements have appeared since the fourth 
century in the Roman Catholic Church, and later in the 
Eomanized portions of the Church of England. And some 
Christians of all names and denominations in our day, 
through dense ignorance, are introducing this pagan sym- 
bol into their churches and houses. The architect, not 
knowing the origin or the meaning of the cross, gives it 
a conspicuous place on the church, and the less intelligent 
building committee, and perhaps the minister, are pleased 
with the pagan symbol, under the delusion that it is a 
Christian emblem. 

While the cross is the central sign of paganism, one of 
the most significant ceremonies of that religion in which 
the cross was conspicuous was the "initiation into the 
greater mysteries." The person to be initiated was taught 
to recognize a Supreme Being and also polytheism, the 
doctrine of Providence, the immortality of the soul, future 
rewards and punishments, the invention of arts, among 
which agriculture held the first rank; at the same time 
the person to be initiated was inspired with the love of 
justice, humanity, and all patriotic virtues. The final ex- 
hortation given by the goddess Nature to one to be initi- 
ated was : " Be just and thou shalt be happy ; thou shalt 
live in splendor under my protection ; and coming to the 
end of thy course thou shalt descend into the realms of 
the dead, only to inhabit 'les Champs Elysees.'" Then to 
the initiated was exhibited the representative sign of the 
fecundity of nature. This sign, which expressed the means 
employed to renew itself in the class of organized beings, 



APPENDIX. 221 

and which was at first chosen by a simple and agricultural 
people, was still used after they were civilized and corrupted 
because it had been originally consecrated by religion. 

In the history of Christianity in India the learned La- 
croze (torn. 2, p. 228) says : " The pagans of Egypt say 
that this sign is the symbol of life to come. It is well to 
observe that the same figure is now found on the images 
of St. Anthony the Egyptian, and on the garments of the 
monks of his order. This figure is to-day honored with 
the beautiful name of 'the cross of St. Anthony.'" 

There were many forms of the cross in different parts 
of the pagan world, but all appear to have had their origin 
in the phaUic sign, conspicuous originally in the obscenities 
of bacchanalian and sun worship. This obscene worship 
is still observed in some parts of the pagan world. Dr. 
George F. Pentecost said in reference to the Hindu reli- 
gion : " One needs only to look at the abominable carvings 
upon the temples both of the Hindus and Buddhists, the 
hideous symbols of the ancient phallic systems, which are 
the most popular objects worshiped in India, to be im- 
pressed with the corruption of the religion. Bear in mind 
these are not only tolerated, but instituted, directed, and 
controlled by the priests of religion." {Our Day, Novem- 
ber, 1893, p. 438.) 

The fact does not appear to be generally known that 
the most spiritual portions of the church opposed the use 
of the cross from the fourth century. Claude, Bishop of 
Turin in the ninth century, ordered crosses to be removed 
from all the churches in his diocese. The Catharists of all 
names from the early centuries unsparingly denounced its 



222 IBELAND: ITS CHRISTIANITY AND LEARNINa. 

use. " No symbol appeared to them more shocking than 
the cross. They could not understand that one could be a 
Christian who would expose to the regard of the faithful in 
places of worship the supposed instrument of the ignominy 
and death of Christ. Instead of venerating the cross it 
should be regarded with horror as recalling a triumph of 
the devil in the dark hour of crucifixion." (" Histoire des 
Cathares," par Professor Schmidt, Strasbourg, tom. 2, 
p. 112, Paris, 1849.) 

It appears to have been forgotten that at the period of 
the Reformation the cross had come to be regarded as an 
idol and the object of idolatrous worship, so that it was 
indignantly cast out of all cathedrals and churches. This 
was ordered and approved by repeated acts of Parliament. 
Roadside crosses were also taken down and destroyed. 
The appearance of crosses in Protestant churches is of 
comparatively recent date. The " Tracts for the Times," 
written by Oxford clergymen (apostates in heart, and soon 
after openly so), extolled the value of ritualism, the efficacy 
of symbols and ceremonies, transformed the communion- 
table into an altar with lighted candles, and recommended 
crosses as " holy and efficacious emblems," adding, " There 
is no saying how many sins its awful form might scare, 
how many evils avert." In accordance with these senti- 
ments the apostate Newman set up a cross on the " altar " 
in the church at Littlemore, which was undoubtedly the 
first cross so used in a Protestant church in England after 
the Restoration. In the year 1834 Bishop Doane, accept- 
ing the teaching of " Tracts for the Times," in repairing 
the Church of St. Mary in Burlington, N. J., put a cross on 



APPENDIX. 223 

the apex of the pediment, which was the first probably so 
used on a Protestant church in the United States. This 
called forth earnest opposition in the vestry and the com- 
munity, so that it was deemed prudent to remove the 
cross, which was done in the night. Four years after this 
event a new church in the diocese of Bishop Doane was 
surmounted with a cross. Eight years after the cross was 
removed from the Church of St. Mary in Burlington, the 
same cross was replaced under cover of darkness as secretly 
as it had been taken down. About the same time a cross 
terminated the spire of Trinity Church, New York, causing 
much discussion and opposition. Now in many Episcopal 
churches the communion-table is transformed into an altar 
surmounted with a cross — a long stride into the domain of 
pagandom. 

The Sunday-school Quarterly has long had an object-lesson 
on the cover which can have only an evil influence. The 
author (Dr. Peloubet) there presents the pagan " serpent- 
crusher," one hand holding the cross of the Sidonian Venus 
("Monumental Christianity," p. 307), the other extended 
with three open fingers, the form by which the pagan 
priest blessed the people. 

The " King's Daughters " wear a cross resembling that 
found on the breast of Tiglath-Pileser, in the colossal tab- 
let from Nimrod now in the British Museum — an Assyrian 
king whose pagan reign was eight hundred years before 
Christ. So they attempt some semi-Christian work under 
the ensigns of paganism. 

The prophetic reference in the Apocalypse to the " mark 
of the beast " signalizes the practice of the Roman church 



224 IRELAND: ITS CRKI8TIANITY AND LEARNING 

for centuries in tracing the pagan cross on the fv^reheads 
and hands of its priests. (" Horae Apoc," Elliott, vol. iii., 
pp. 218-220.) 

There appears to be a natural tendency in mankind to 
idolatry — hence divine threatenings addressed to the He- 
brews to guard them from the worship of idols and the 
use of pagan signs. Mr. Spurgeon said : " I feel my soul 
horrified and my blood boiling with indignation when I 
see in what are called Protestant churches, not only a 
material altar, but upon it a cross, to which idolatrous 
reverence is evidently paid. We are not only going back 
to popery, we are reverting to paganism." Bishop Mcll- 
vaine (" Memorials," p. 259) refused to consecrate or enter 
a church in his diocese in which was a cross. Ignorant 
of the facts of history, some Congi'egational ministers 
have introduced the cross into their churches, thereby 
giving great offense to spiritual and well-informed mem- 
bers. The simplicity of Congregational worship, as de- 
scribed by Justin Martyr, has been the glory of our 
churches. Pagan symbols and human inventions have 
been generally excluded. 

It is quite important to notice that there is no word in 
Hebrew which means cross, so that the Jews in their sacred 
literature knew no such form. 

The Greek word stauros or sJcolops invariably means a 
stake, as also does the Latin word crux or stipes — which 
latter word may denote the stem of a living tree. 

To make, therefore, stauros or any of the above words 
the equivalent of cross was a most unfortunate and posi- 
tively erroneous translation, for which we are indebted to 



APPENDIX. 225 

the Roman church, long corrupted with the pagan cross 
and other symbols of paganism. 

The expression " cross of Christ," and others similar in 
the New Testament, have no relation to the visible or 
material form of a Roman cross, but seem to signify a 
great spiritual truth regarding the sufferings and death of 
Christ, embracing the doctrine of the atonement. 

Vn. — WHEREIN DO BUDDHISM AND EOMANISM AGREE? 

Long before the days of Christianity two great reformers 
appeared in the Orient : Confucius in China, and Buddha 
in India. The first became prominent about five hundred 
years before the Christian era. The second was born about 
four hundred and seventy years before that event. The 
former was a reformer of law and order. Religion can 
scarcely be included in his teachings. Moral and spiritual 
views with regard to the present or a future life were not 
enforced in his instructions or incorporated in his legisla- 
tion. His was a secular rather than a spiritual system. 
Literature, science, art, government, and the noblest use 
of the best temporal means were among his prominent 
doctrines, and these the Chinese have never forgotten. It 
has been their ambition not only to observe these prin- 
ciples, but to improve and develop their spirit and adapt 
them to their circumstances. The gi*eat theme of Con- 
fucius was more political and temporal than religious. 

On the other hand, Buddha was whoUy a religious en- 
thusiast. His father was king of Oude. His mother was 
Maya, said to have been a virgin, and afterward worshiped 
as the Queen of Heaven. 



226 IRELAND: ITS CHRISTIANITY AND LEARNING. 

After attaining his majority Buddha became disgiisted 
with the Hves and actions of the priests of Brahmanism, 
and determined to introduce a reformed system which 
would possess Hfe, impart spirit, and awaken a new mode 
of existence in the world. 

Old theories, rites, and ceremonies were abandoned. A 
new active spirit in all religious observances was adopted. 
It became popular. It was soon widely diffused through- 
out India, Siam, Burmah, Tibet, and China. It was an 
intellectual and ritualistic system. It contemplated the 
present and the future life. Its moral precepts were sub- 
lime. It was organized in an imperial manner, with dif- 
ferent grades of subordinate spiritual teachers. Under 
one chief, with numerous varied ranks, its priests had 
their peculiar functions to discharge. It had monasteries 
and nunneries ; the crozier, the mitei', the dalmatic, for its 
head chief, called the Grand Lama; it had its cross; its 
censer swinging on five chains; its sacerdotal celibacy; 
Lenten requirements; worship of saints; fasts; proces- 
sions; litanies; holy water; confessions; tonsure; relic- 
worship; images; lights; sign of the cross; penances; 
flagellations ; popes ; cardinals ; bishops ; priests ; amulets ; 
baptisms; masses; requiems; and its Maya, Queen of 
Heaven. It soon became a competitor with Brahmanism 
for universal dominance in the East. It combined in its 
teachings a creed, a ritualism, a philosophy, a belief in a 
future state of rewards and punishments. It spread rap- 
idly westward. It entered Egypt, Cyrene, and Northern 
Africa in the times of the Ptolemies, about B.C. 250. It 
passed through Arabia, Palestine, Syria, Mesopotamia, 



APPENDIX. 



227 



Armenia, Asia Minor, Macedon, Greece, and Italy, affect- 
ing and modifying the philosophy of the age. 

Under varied appellations it subsequently infused its 
spirit into certain sections of the Chri'stian church. Ever 
restless and progressive in its movements, during the con- 
vulsions, revolutions, and invasions by Goth and Alan, 
Vandal and Ostrogoth, Hun and Norman, it entered the 
ancient city of the Csesars, and, amid its political ruins 
and the massacres of its people and the demolition of its 
walls and temples and houses, it infused its spirit into the 
social disruptions, and incorporated its rites and cere- 
monies, philosophy and beliefs, on the changed order of 
existences, which soon developed, in the confusion, into a 
vigorous existence in both church and state ; and to-day 
Buddhism, in India, Burmali, Siam, and China, and Ro- 
man Catholicism exhibit similar rites, ceremonies, doc- 
trines, ecclesiastical dignities, and government. As Bud- 
dhism was the older religion it is very apparent that 
Romanism is indebted to it for many of its rites, cere- 
monies, institutions, and customs, in accordance with the 
following comparison and statement : 

Hue, the Roman Catholic French missionary, in his 
" Travels in Tibet," says the Buddhists used the rites and 
customs which are practised by the Church of Rome. 
They had " the crozier ; the miter ; the dalmatic ; the cope 
or pluvial, which the grand lamas wear on a journey or 
when they perform some ceremony outside the temple; 
the service with a double choir ; psalmody ; exorcisms ; the 
censer swinging on five chains, and contrived to be opened 
or shut at will ; benediction by the lamas with the right 



228 IRELAND : ITS CHRISTIANITY AND LEARNING. 

hand extended over the heads of the faithful ; sacerdotal 
celibacy ; Lenten requirements from the world ; the wor- 
ship of saints ; fasts ; processions ; litanies ; holy water," 
Another traveler adds to the above: "confessions; ton- 
sure ; relic-worship ; the use of flowers, lights, and images ; 
the sign of the cross ; worship of the Queen of Heaven ; 
the use of religious books in a tongue unknown to the 
bulk of the worshipers ; the aureole or nimbus ; the crown 
of saints and Buddhas ; wings to angels ; i^enance ; flagel- 
lations ; the flabellum or fan ; popes ; cardinals ; bishops ; 
abbots ; presbyters ; deacons ; the various architectural de- 
tails of the Christian temple." Balfour's "Cyclopedia of 
India "adds: "amulets; medicines; illuminated missals;" 
and Thomson (" Illustrations of China," vol. ii., p. 18) adds : 
" baptisms ; the mass ; requiems." 

Father Disderi, a Roman Catholic missionary to Tibet, 
says : " The lamas have a tonsure like our priests, and are 
bound over to perpetual celibacy. They study their Scrip- 
tures in a language and characters that differ from the or- 
dinary characters ; they recite prayers in choir ; they serve 
the temple, present the offerings, and keep the lamps per- 
petually alight; they offer to God corn and barley and 
paste and water, in little vases which are extremely clean." 

Fathers Grueber and Dorville, two Roman Catholic 
clergymen, who visited Pekin, Tibet, and Patna, have left 
a record of the similarity of the doctrines and rituals of 
the Buddhists with those of their own church. They state 
that the robes of the lamas, their different orders, monas- 
teries, suffrages, alms, prayers for the dead, sacrifices, be- 
lief in paradise and purgatory, convents, friars, monks, 



APPENDIX. 229 

nuns, confessions, penances, holy water, are similar to 
those of the Roman Catholic Church. 



Vm. — INNOVATIONS OF THE ROMAN CHURCH. 

When, hy Whom, and Hoiv Introduced. 

A.D. 120, Holy water introduced into the Church of 

Rome from the pagan temples. 
" 123, Alexander, Bishop of Rome, mixed water with 

wine at the Lord's Supper. 
" 135, In imitation of pagan altars Sixtus of Rome 

first called the Lord's table in the church 

" the altar." 
" 142, Lent first observed by Telesiphorus, Bishop of 

Rome. 
" 158, Easter observed by Anicetus, Bishop of Rome, 

derived from a pagan festival. 
" 169, The tonsure first introduced from the heathen 

priests by the Roman bishop. 
" 169, Christmas first observed, founded upon an 

ancient Roman festival of the Saliarii which 

was celebrated from the 18th to the 25th of 

December annually. 
" 169, Pentecost began to be observed at Rome. 
" 197, Victor, Bishop of Rome, excommunicated the 

Eastern churches for not observing the 

Roman Easter. 
" 321, Wax candles were first lighted and introduced 

at Roman church services. 



230 IRELAND: ITS CHRISTIANITY AND LEARNING. 

A.D. 330, The heathen temples began to become Chris- 
tian churches, with all their paraphernalia. 
" 358, Liberius, Bishop of Rome, an Arian. 
" 398, Mass first introduced by the Roman bishop, 
with the pomp and robes of the old pagan 
priests. 
" 433, Advent, Palm Sunday, Ash Wednesday, first 

adopted at Rome. 
" 440, The Litany adopted by Leo L, Bishop of Rome. 
" 527, Extreme unction first instituted by Felix, 

Bishop of Rome. 
" 589, The " FiUoque " first inserted into the Niceno- 
Constantinopolitan Creed by the fourth Coun- 
cil of Toledo, and subsequently by the Bishop 
of Rome. 
" 599, Pope Gregory reformed the Mass. 
" 606, Pope Boniface III. created Universal Bishop 
and Head of all Christian Churches by Pho- 
cas, emperor of Constantinople, who had mur- 
dered his predecessor. 
Pope Theodoras first styled Sovereign Pontiff. 
Organs first introduced into church services. 
Latin decreed to be the language of the Mass in 
every church under the jurisdiction of the pope. 
680, Pope Honorius declared a heretic and excom- 
municated by the sixth General Council. 
714, Image-worship in all churches subject to Rome. 
721, Canons against the marriage of the clergy 

adopted by the pope and Council of Rome. 
755, The pope of Rome made a temporal prince. 



11 


642, 


il 


660, 


« 


668, 



APPENDIX. 231 

A.D. 968, Baptism of bells introduced by Pope John. 

" 1073, Pope Hildebrand first introduced purgatory. 

" 1071, Patrick consecrated the first Danish Bishop of 
Dublin by Archbishop Lanfranc, of Canter- 
bury. He was the first Roman Catholic 
bishop in Ireland. 

" 1105, Malchus, O'Haingley, and Gillebert, having 
been consecrated bishops of the three Danish 
towns of Waterford, Dublin, and Limerick, 
respectively, by Anselm, Archbisbop of Can- 
terbury, were the first to introduce the Latin 
Mass into their churches in Ireland. All the 
bishops of the ancient Irish church opposed 
and condemned the innovation. 

" 1110, A synod was convened at Rathbresnil by King 
Murlough O'Brien. Only 58 bishops out of 
700 bishops and 300 presbyters out of 3000 
presbyters then belonging to the Irish church 
attended. None from the northern half of 
the kingdom were present. This meager 
gathering first attempted to change the pol- 
ity of the Irish church. 

" 1140, The seven sacraments were first introduced by 
the " Schoolmen." 

" 1152, Four palls introduced by Cardinal Paparo at a 
synod at Kells, and four archbishops for the 
first time appointed by the pope of Rome for 
Ireland. 

" 1155, Bull of Pope Adrian IV^ granting Ireland to 
Henry II., king of England. 



232 IRELAND: ITS CHRISTIANITY AND LEARNING. 

A.D. 1204, Elevation of the host and kneeling first intro- 
duced. 

" 1215, Transubstantiation, auricular confession, and 
the burning of heretics decreed by the Fourth 
Lateran Council. 

" 1229, The Council of Toulouse decreed that laymen 
should not have copies of the Scriptures. 

" 1351, The Council of Beziers enjoined " bowing the 
head at the name of Jesus." 

" 1414, By the Council of Constance the cup contain- 
ing the wine at the sacrament of the Lord's 
Supper was taken from the laity. 

" 1438, By the Council of Florence jjurgatory was de- 
clared to be an article of faith. 

" 1517, Indulgences orclered by Pope Leo X. 

" 1545, Council of Trent was convened for the refor- 
mation of the Roman Catholic Church. 

" 1563, Council of Trent closed its sessions. 

" 1564, Pope Pius IV. issued his creed based on the 
canons and other proceedings of the Council 
of Trent. 

" 1854, Pope Pius IX. decreed the doctrine of "the 
immaculate conception of the Virgin Mary." 

" 1870, The Vatican Council decreed the doctrine of the 
infallibility of the pope while defining faith and 
morals. 



APPENDIX. 233 

IX. WAS THE CHURCH OF ST. PATEICK CONTEMPORANEOUSLY 
CONNECTED WITH THE ROMAN CHURCH? 

Thus the creed and ritual of the Church of Rome were 
the gradual growths of over fourteen hundred years, which 
church had little or no existence as to its innovations and 
practices in the days of Patrick, the celebrated Apostle of 
Ireland. Most of these innovations were introduced from, 
as well as imitations of, the rites and ceremonies practised 
by the heathen world. 

In none of Patrick's genuine writings is either lioly tvater, 
the mixing of ivater in ivine at the communion, the altar , in- 
cense, ivax candles, or the Mass mentioned. It is evident 
that he knew nothing of them, or of the church in which 
they were adopted ; and inasmuch as image- worship, the 
celibacy of the clergy, the baptism of bells, the Latin Mass, 
the seven sacraments, purgatory, transubstantiation, auric- 
ular confession, the elevation of the host, kneeling in 
churches, bowing at the name of Jesus, forbidding the 
laity to read the Scriptures, the withdrawal of the cup 
from the laity, the sale of indulgences, the new creed of 
Pope Pius IV., the immaculate conception of the Virgin 
Mary, and the infallibility of the pope, have all been 
adopted by the Church of Rome since his time, there is 
no legitimate way in which he can be connected, in either 
an imaginary or a real aspect, with a church adopting such 
innovations after his departure from earth. 

Furthermore, down to the year 1152 the Irish church was 
in no manner connected with, nor subject to, the Roman 
Catholic Church ; while in numerous places throughout Ire- 



234 IRELAND: ITS CHRISTIANITY AND LEARNING. 

laud, for centuries subsequent to 1152, numbers of people 
stood out manfully in opposition to the ruling authorities 
of that denomination. 

It was not with the consent or approbation of the major- 
ity of the clergy and people, but through the arbitrary 
authority of an illiterate sovereign and a meager minority 
of the clergy, without consultation of the people, that the 
first attempts were made to foist the thraldom of a foreign 
power upon the free, independent church of Ireland, which 
was then repulsed by the majority. The wiles of a few 
faithless ecclesiastics, subsequently in concert with the 
Bishop of Rome, brought forth the famous bull of 1155, 
which was confirmed in 1172 by Pope Alexander III. and 
published in Ireland in 1175, thus placing the church and 
people of Ireland in subjection to two alien powers, of 
which one was the Bishop of Rome and the other the king 
of England. 

Whatever iniquities, unjust acts, injudicious or injuri- 
ous consequences have ensued, the people of Ireland have 
owed all to the popes of Rome and the English sovereigns 
on their memorable transactions on those occasions, as well 
as to the faithless among the new clerical converts to 
Rome. 

" At the Council of Cashel, in 1171, held by Rudolphus, 
Archdeacon of Llandaff, by order of Henry, king of Eng- 
land, Christian bishop of Lismore presided, all the arch- 
bishops, bishops, and abbots of Ireland were present, and 
swore fidelity to Henry. Eight canons were published, 
intended to remedy the disorders which prevailed. The 



APPENDIX. 235 

third orders the payment of the tithes of cattle, fruit, and 
all other produce to the parish church ; for many did not 
even know that it was due and had never paid it. The 
seventh orders that the Irish church shall thenceforth 
follow the customs of the Church of England." (Wilkin's 
" Cone," vol. i., p. 472.) 

X. — THE RELIGIOUS BELIEFS OF THE WORLD. 

1. Judaism 7,056,000 

2. Polytheism ' . . 117,681,000 

3. Shintoism 14,000,000 

4. Taoism 43,000,000 

5. Worship of ancestors 256,000,000 

6. Hinduism 190,000,000 

7. Buddhism 147,000,000 

8. Mohammedanism 176,834,372 

9. Christianity 477,198,158 

10. Whole number 1,428,669,530 

Christians throughout the World. 

1. The Orientals number about 103,174,000 

a. Orthodox Greeks . . 98,304,000 

h. Abyssinians 3,000,000 

c. Copts 120,000 

d. Armenians 1,600,000 

e. Nestorians 80,000 

/ Jacobites 70,000 

2. Protestants in like manner about 144,237,625 

3. Roman Catholics about 229,786,533 



4. Altogether about 477,198,158 



236 IRELAND : ITS CHBISTIANITY AND LEARNING. 

Distributed as follows : 

Romanists. Greeks. Protestants. Abyssinians, Copts. 

1. In Europe . . 160,165,000 89,196,000 80,812,000 

2. In Asia 3,007,250 8,820,000 662,750 

3. In Africa .. . 2,655,920 .... 1,744,080 3,000,000 120,000 

4. In Oceaniea. 6,574,481 ... 2,724,781 

5. In America . 57,393,882 288,500 58,294,214 



229,796,533 98,304,500 144,237,823 3,000,000 120,000 

In Asia are 70,000 Jacobites and 80,000 Nestorians, while 
in Asia, Europe, and America are 1,605,000 Armenians. 

XI. — SABBATH-SCHOOLS THROUGHOUT THE WORLD. 

Countries. Schools. Teachers. Scholars, 
m EUROPE: 

1. England and Wales 37,201 585,457 5,976,537 

2. Scotland 6,275 62,994 694,800 

3. Ireland 3,584 27,740 308,516 

4. Belgium 89 310 4,112 

5. Austria 212 513 7,195 

6. Denmark 506 3,043 55,316 

7. Finland 6,853 11,534 147,134 

8. France 1,450 3,800 60,000 

9. Germany 5,900 34,983 749,786 

10. Greece 4 7 180 

11. Italy 493 654 10,969 

12. Netherlands 1,560 4,600 163,000 

13. Norway 550 4,390 63,960 

14. Portugal 11 56 1,066 

15. Russia 83 777 15,524 

16. Spain 88 180 3,230 

17. Sweden 5,750 17,200 242,150 

18. Switzerland 1,637 6,916 113,382 

19. European Turkey 35 175 1,564 

IN ASIA: 

1. India and Ceylon 5,548 10,715 197,754 

2. Persia 107 440 4,876 



APPENDIX. 237 

Countries. Schools. Teachers. Scholars. 

IN ASIA— CONTINUED : 

3. Siam 16 

4. China 105 

5. Japan 150 

6. Central Tui-key 516 

In Africa 4,246 

in north america: 

1. United States 128,173 

2. Canada 8,386 

3. Newfoundland and Labrador 359 

4. West Indies 2,185 

5. Central America and Mexico 550 

In South America 350 3,000 

in oceanica: 

1. Australia 4,766 

2. Fiji Islands 1,474 

3. Hawaiian Islands 230 

4. Other islands 210 

The World .224,562 2,239,728 20,368,933 



64 


809 


1,055 


5,264 


390 


7,019 


2,450 


258,334 


8,455 


162,394 


,305,939 


9,718,432 


69,521 


576,064 


2,275 


22,976 


9,673 


110,233 


1,300 


15,000 



150,000 



54,211 


586,089 


2,700 


12,900 


2,413 


15,840 


800 


10,000 



Xn. — THE PEESBYTERIAN CHUECHES OF THE WORLD. 



II 

Continent of Europe ... 31 

United Kingdom 12 

Asia 6 

Africa 10 

North America 17 

South America 3 

West Indies 2 

Australia 8 

New Zealand 2 

Total 91 



1 


I 


1 


^§ 


£ 


221 


63 


5,602 


5,289 


24,458 


276 


54 


4,642 


5,149 


32,303 


14 


2 


108 


160 


122 


18 


6 


174 


228 


957 


658 


103 


12,782 


11,921 


60,898 


5 


1 


37 


52 


8 


6 


1 


41 


39 


312 


43 


4 


405 


463 


1,305 


14 


2 


166 


194 


679 



1,255 236 23,951 23,495 121,042 



238 IIIELAND: ITS CHRISTIANITY AND LEARNING. 

THE PRESBYTERIAN CHURCHES OF THE WORLD— CONTINUED. 

! 1 1^ li 

g i I II II 

§ 5 B _§ 8 e S 

I i •§ "8^ •§! 

f^ O !>3 03 62 ^ 

Continent of Europe . . . 8,146 752,901 3,236 11,503 353,676 

United Kingdom 21,595 1,436,152 7,994 92,308 995,754 

Asia 8 20,344 90 216 5,115 

Africa 1,453 134,931 206 680 18,600 

North America 33,810 1,708,543 12,966 151,729 1,556,985 

South America 7 3,425 

West Indies 10,869 62 829 5,210 

AustraUa 3,155 39,590 773 6,135 55,685 

New Zealand 1,608 19,149 361 2,585 29,750 

Total 69,782 4,125,904 25,688 265,985 3,020,775 



XIII. — RELIGIOUS DENOMINATIONS IN THE UNITED STATES. 



Bodies. Churches. 

Adventists 1,757 

Armenians 6 

Baptists 42,909 

Brethren (River) Ill 

Brethren (Plymouth) 314 

Catholic Apostolic 10 

Chinese temples 47 

Christadelphians 63 

Christians 1,424 

Christian Mission Association. . 13 

Christian Scientists 921 

Christian Union 294 

Church of God (Winebrenne- 

rian) 479 

Chm'ch Triumphant (Schwein- 

f urth) 12 

Church of New Jerusalem 154 

Communionisties 32 

Congregationalists 4,868 



Members. 


Church Prop- 




erty. 


60,491 


$ 1,236,345 


335 




3,712,468 


82,398,123 


3,427 


81,350 


6,661 


1,485 


1,394 


66,050 




62,000 


1,277 


2,700 


103,722 


1,775,202 


754 


3,000 


8,724 


40,686 


18,214 


934,450 


22,511 


&43,185 


384 


15,000 


7,095 


1,386,455 


4,049 


106,800 


512,771 


43,335,437 



APPENDIX. 239 



Bodies. Churches. Members. 



Church Prop- 
erty. 



Disciples of Christ 7,246 641,081 $12,206,038 

Dunkards 989 73,795 1,362,631 

EvangeHcal Association 2,310 133,312 4,785,680 

Friends 1,056 107,208 4,541,334 

Friends of the Temple 4 345 15,300 

German Evangelical Protes- 
tants 52 36,050 1,187,450 

German EvangeHcal Synod.... 870 187,439 4,614,400 

Jewish synagogues 533 130,490 9,754,275 

Latter-Day Saints 856 166,125 1,051,791 

Lutherans 8,595 1,231,072 35,060,354 

Mennonites 550 41,541 643,800 

Methodists (aU bodies) 51,489 4,589,284 132,140,179 

Moravians 94 11,781 681,250 

Old Catholics 4 665 13,320 

Old Greek CathoUcs 14 10,850 63,300 

Orthodox Greek Catholics 1 100 5,000 

Presbyterians (all bodies, in- 
cluding the Eeformed) 15,657 1,587,790 113,613,339 

Protestant Episcopalians 5,019 532,054 81,220,217 

Reformed Episcopalians 83 8,455 1,615,101 

Reformed CathoUcs 8 1,000 

Roman Catholics 10,231 6,231,417 118,069,746 

Russian Greek CathoUcs 12 13,504 220,000 

United Brethren 4,526 225,281 4,937,583 

Universalists, Unitarians, etc.. 1,533 131,069 19,875,433 



Total 165,146 20,567,085 $679,765,989 

Note: TIMES change. 

" The world does move ! " exclaimed Gralileo. He was 
right. Progress is the order of our day and generation. 
Times change. Circumstances are different. A sugges- 
tive fact which illustrates this is mentioned in the monthly 
report of the American Bible Society. It states that, a 
quarter of a century ago, if a traveler entered Rome he 
was subjected to a thorough search to see if he had a 



240 IBELAND: ITS CHRISTIANITY AND LEARNING. 

Bible or New Testament in his possession : if so it was 
taken from him. On the other hand, the Methodist Mis- 
sion Society announces that it has purchased a lot in the 
heart of Rome, 95x155 feet, and proposes to erect a 
$100,000 structure to be the headquarters for the Metho- 
dist missions in Italy. 

Three hundred and fifty islands of the sea have been 
converted to Christianity by Protestant missionaries. 

XIV. — CHEONOLOGY. 

The Creation. 
The Deluge. 

Alleged Chaldean astronomical observations. 
Dynasty of China, of Egypt, and of the Hittites. 
Cuneiform writing. 
Call of Abraham. 
Oldest papyri extant. 
The Israelites pass over the Red Sea. 
Law delivered at Mount Sinai. 
-1:51, Battles of the Egyptians and Hittites. 
Death of Moses. 

Joshua leads the Israelites across Jordan. 
Rise of the Assyrian empire. 
David king of Israel. 
Temple at Jerusalem being erected. 
Capture of Jerusalem by Shishak of Egypt. 
Pul of Assyria invades Palestine. 
Rome founded. 
Babylon under Nabonassar. 



B.C. 


4004, 


(( 


2348, 


u 


2234, 


It 


2200, 


u 


2080, 


u 


1921, 


u 


1500, 


u 


1492, 


li 


1491, 


u 


1490- 


u 


1451, 


li 


1451, 


ii 


1273, 


u 


1055, 


ii 


1012, 


ii 


989, 


it 


770, 


il 


753, 


u 


747, 



APPENDIX. 241 

B.C. 721, Sargon captures Samaria; captivity of the 
Israelites. 
" 711, Sennacherib invades Judah. 
" 659, Byzantium founded. 
" 632, Scythians invade Assyria. 
" 625, Nineveh captured. 

" 606, Nebuchadnezzar overthrew the Assyrian em- 
pire, captured Tyre, Egypt, Arabia, and 
Jerusalem, and carried Daniel and others to 
Babylon. 
" 598, Nebuchadnezzar besieged, captured, and de- 
stroyed Jerusalem and the temple, and car- 
ried the Jews to Babylon as slaves. 
Babylon captured by Cyrus. 
The Jews liberated and allowed to return under 

Zerubbabel. 
Death of Cyrus. 

Decree of Darius for rebuilding the temple. 
Darius conquered Thrace, Paconia, and Mace- 
donia. 
Sardis burned by the lonians and Athenians. 
First Persian expedition against Greece under 

Mardonius. 
Second Persian, under Dates and Artaphernes. 
Xerxes becomes king of Persia. 
Persiansr reconquer Egypt. 
Battles of Thermopylae and Salamis. 
Battles of Plataea and Mycale. 
Persians defeated at Eurymedon. 
Expedition of Cyrus the Younger; battle of 





538, 




536, 




529, 




520, 




506, 




500, 




492, 




490, 




485, 




484, 




480, 


u 


479, 


u 


470, 


u 


401, 



242 IRELAND: ITS CHRISTIANITY AND LEARNING. 

Cimaxa; death of Cyrus; retreat of the 
10,000 Greeks. 
B.C. 387, Persians capture the Greek cities in Asia. 
" 35G, Birth of Alexander the Great. 
" 336, Accession of Alexander to be king of Mace- 
don. 
" 334, Alexander crosses the Hellespont and wins the 

battle of Granicus against the Persians. 
" 333, Alexander wins the battle Issus. 
" 332, Alexander captures Tyre, conquers Egypt, and 

founds Alexandria. 
" 331, Alexander wins at Arbela, and all Persia sub- 
mits to him. 
" 327-325, Alexander's campaigns in India. 
" 323, Alexander dies at Babylon. 

Alexander's successors fight among themselves. 
Alexander's dominions divided. The Romans 
conquer and annex the same subsequently to 
their empire. 
John the Baptist's ministry. 
Jesus Christ baptized by John. 
Calling of the disciples. 
The teachings and miracles of Christ. 
The Lord's Supper instituted. 
The crucifixion, death, burial, and resurrection 
of Christ. 
33, The Apostles commissioned, and the ascension 

of Christ to glory. 
33, By divine agency the Apostles become the 
propagators of the gospel and the founders 
of churches. 



u 


321, 


ii 


301, 


L.D. 


29, 


(( 


30, 


u 


30, 


u 


30, 


a 


33, 


u 


33, 



APPEKDIX. 243 

A.D. 33, Baptism and tlie Lord's Supper according to 
Christ's appointment observed. 

" 33, Divine worship was accordingly conducted by 
prayers, psalmody, preaching, and breaking 
of bread. 

" 33, The first church was organized at Jerusalem, 
and during the year increased to 5000 mem- 
bers of Jewish converts. 
Peter's sermon; Jews from all parts of the 
then known world present. 

" 34, Seven deacons chosen and ordained. 

" 34, Stephen martyred. 

" 35, The disciples persecuted and scattered abroad. 

" 35, Peter's journeys through Judaea, Samaria, and 
Galilee. 

" 37, Cornelius, the Roman centurion, converted. 

" 37, Saul's conversion at Damascus. 

" 37, The Gospel according to Matthew in Aramaic. 

" 40, Jewish Christians startled about Gentile con- 
verts. 

" 41, Barnabas sent to Antioch to investigate and 
report the questions and conditions there. 

'' 42, Saul at Antioch. 

" 42, Disciples first called Christians at Antioch. 

" 43, James the Elder martyred; Peter imprisoned 
and miraculously released. 

" 43, Saul and Barnabas visit Jerusalem. 

" 45, The church at Antioch the first to send mis- 
sionaries to the Gentiles. Saul and Barna- 
bas the first missionaries sent out by that 



244 IRELAND: ITS CHBISTIANITY AND LEABNING. 

cliurcli. They visit Cyprus ; Sergius Paulus 
the first convert, and Saul afterward as- 
sumes the name of his convert and is known 
as Paul. 
A.D. 46, Paul and Barnabas visit several cities of Asia 
Minor and return to Antioch. 

" 46, Jewish converts from Jerusalem come to Anti- 
och and urge the Gentile converts to become 
circumcised and keep the law of Moses ; to 
which they obj ected. Paul opposes their ideas. 

" 51, The apostles, elders, and brethren at Jerusalem 
decide in favor of Paul. 

" 53, Barnabas and Mark go to Cyprus. 

" 53, Paul and Silas revisit the churches in Asia. 

" 53, Timotliy and Titus con-verted. 

" 53, Luke joins Paul at Troas. 

" 53, Paul and companions pass over to Macedonia 
and visit Philippi, Thessalonica, Berea, 
Athens, and Corinth. 

" 56, Paul's First Epistle to the Corinthians. 

" 58, Paul's Second Ej^istle to the Corinthians. 

" 58, Paul's Epistle to the Romans. 

" 58, Paul arrested in the temple; imprisoned at 
Cfesarea. 

" 60, Paul appeals to Csesar and is sent to Rome. 

" 61, Matthew's Gospel translated into Greek. 

'' 61, Mark founds a church in Alexandria. 

" 62, James the Just martyred at Jerusalem. 

" 63, Paul's epistles to the Colossians, Philippians, 
Philemon, and Hebrews. 



APPENDIX. 245 

A.D. 64, Paul released and left Eome. 
" 64, Luke's Gospel and Acts of the Apostles is- 
sued. 
" 64, Peter's First Epistle, from Babylon. 
" 64, Rome burned ; the Christians accused. 
" 64, The^rs^ persecution, said to have lasted for the 

ensuing four years. 
" 64, Paul's First Epistle to Timothy ; also his Epis- 
tle to Titus. 
" 65, Paul's Epistle to Jude. 
" 65, Peter's Second Epistle. 

" 65, Paul said to have, in addition to other parts, 
visited Spain and Britain after his first re- 
lease and before his second imprisonment 
and death — doubtful. 
Paul again imprisoned at Rome. 
Paul's Second Epistle to Timothy. 
Jews throughout the East create, especially in 
Palestine, a rebellion against the Roman 
authorities. 
Christians retu-e from Jerusalem to Pella. 
Paul beheaded. 

John comes from Jerusalem to Ephesus. 
Jerusalem environed by the Roman army. 
Five hundred Jews crucified before its walls. 
Jerusalem captured, destroyed, its temple de- 
stroyed, and its people carried into slavery. 
Second persecution. 
Death of Timothy. 
John banished to Patmos. 



u 


66, 


u 


66, 


u 


66, 


a 


67, 


a 


67, 


u 


68, 


u 


69, 


u 


70, 


u 


72, 


u 


94, 


a 


97, 


a 


97, 



246 IRELAND: ITS CHBISTIANITY AND LEARNING. 

A.D. 98, John returns to Ephesus and writes his Eeve- 
lation, Grospel, and Epistles. 
" 100, John dies at Ephesus. (He is said to have intro- 
duced the observance of the Paschal Easter.) 
107, Third 2)ersecution. 
107, Simeon martyred at Jerusalem. 
107, Ignatius martyred at Rome. 

111, Pliny's letter to Trajan. 

118, Fourth persecution. 

119, Jerusalem rebuilt and called Aelia Capitolina, 
and peopled with Gentiles, Jews not being 
admitted within the walls, while Christians 
were privileged, and a church was soon es- 
tablished there. 

120, Holy water introduced and used. 
123, Alexander mixed water in wine at the com- 
munion. 

132, Jews again revolt, under Barchobas, and are 
dispersed. 

135, Sixtus of Rome called the Lord's table an altar. 

136, Jews' last dispersion, while on the other hand 
the Christians increased daily. 

112, The festival of Lent appointed by Telesiphorus, 
Bishop of Rome. 

158, Polycarp visits Rome; difference between 
Polycarp and Anicetus respecting the time 
of celebrating Easter, the one advocating the 
practice of Jewish and Asiatic Christians, the 
other that of Roman Christians. 
(The Asiatics celebrated the Passover on the 



APPENDIX. 247 

night of the 14th of Nisan, and commemo- 
rated the crucifixion the next day, and on the 
third day the resurrection, while the Romans 
did not celebrate the Passover, but on the 
next Lord's Day after the full moon in Nisan 
they celebrated the resurrection, and the pre- 
vious Friday the crucifixion.) 
A.D. 169, The tonsure adopted. 

About this time Christians from Asia Minor 
emigrated to Gaul, and thence proceeded the 
Asiatic customs in Gaul and Britain as to 
Easter and the tonsure. 

" 190, Pentecost and Christmas appointed as festivals. 

" 197, Victor, Bishop of Rome, anathematized the 
Eastern churches because they would not 
observe the festival of Easter on the day 
that the Church of Rome had appointed for 
it ; such was the Quartodeciman controversy. 

" 254, Cornelius, Bishop of Rome, martyred. (The 
churches in Rome were served by 46 presby- 
ters, 7 deacons, 7 subdeacons, 42 assistants, 
52 exorcists, also readers and porters.) 

" 254, Cyprian, Bishop of Carthage, says that the 
Bishop of Rome is the successor of St. Peter, 
and that the Church of Rome is entitled to 
precedence from the importance of the city ; 
but he refuses to acknowledge the superior- 
ity of the Bishop of Rome over other bishops 
in point of jurisdiction or authority, such as 
Stephen (Bishop of Rome) claims. 



248 IRELAND : ITS CHRISTIANITY AND LEARNING. 

A.D. 255, Firmilian, Bishop of Cappadocia, speaks of 
Stephen as a schismatic, and asserts that 
many things are done at Rome contrary to 
apostolical authority. 

" 256, Cyprian asserts the right of every bishop to 
make laws for his own church. 

" 256, The Council of Carthage enjoins infant bap- 
tism. 

" 256, The Lord's Supper administered to infants. 

" 260, St. Peter and St. Paul martyred at Rome. 

" 284, Caius invented eight orders of clergy : 1. Osti- 
arius ; 2. Lector ; 3. Exorcist ; 4. Acoluthus ; 
5. Subdiaconus; 6. Diaconus; 7. Presbyter; 
8. Episcopus. 

" 286, The so-called "Apostolical Constitutions and 
Canons " forged at Rome. 

" 297, Marcellinus, Bishop of Rome, sacrifices to idols. 

" 298, Diocletian, emperor, commands all in his army 
and at his court to sacrifice to idols, and 
began his persecution of the Christians 
throughout the Roman empire. 

" 308, Marcellus, Bishop of Rome, during a severe 
plague, appointed fifteen persons to bury 
the dead; they were subsequently called 
cardinals — hence the origin of the College of 
Cardinals. 

" 313, Constantine, Caesar of Spain, Gaul, and Britain, 
and Licinius, Caesar of Italy, conjointly is- 
sued an edict, at Milan, of toleration of the 
Christians. 



APPENDIX. 



249 



A.D. 316, 

" 321, 
" 324, 



" 325, 

326, 
330, 

331, 

337, 

347, 

358, 
361„ 
362, 

363, 

364, 



Constantine, as the Pontifex Maximns, by vir- 
tue of his imperial authority, assumes also to 
be Head of the Christian Church. 

Constantine ordered that Sunday should be 
kept as a day of rest by all except farmers. 

Constantine having divided the Roman empire 
into four prefectures, remodeled the church 
accordingly, and thus the imjperial church 
was established, under the name of the CatJio- 
lic Church, by the emperor. 

Council of Nice convened by Constantine, 
whereby the creed, new ceremonies of wor- 
ship, and other ordinances were appointed. 

Constantine put his wife and son to death. 

Constantinople becomes the capital of the em- 
pire. 

Eusebius completed his "Ecclesiastical His- 
tory." 

Constantine baptized and dies. (Was he not a 
bright head of the Catholic Church ?) 

Council of Sardica, at which three British 
bishops attended. 

Liberius, Bishop of Rome, an Arian. 

The Emperor Julian abjured Christianity. 

The Virgin Mary first worshiped by the Colly- 
ridian heretics. 

Athanasius praises the orthodoxy of the Brit- 
ish churches. 

The Roman empire divided into two parts, 
called the East and the West; Valens was 



..D. 


368, 


u 


374, 


a 


379, 


li 


381, 



250 IRELAND: ITS CHRISTIANITT AND LEARXIXG. 

emperor of the East and Valentiuian of the 
West. 
The ancient religionists were now called pagans. 
Ambrose of Milan became the gi'eat defender 

of orthodoxy. 
Theodoras, emperor of the East, removes all 

the Arian bishops from their churches. 
The second General Council convened at Con- 
stantinople, and the Patriarch of Constanti- 
nople decreed equal honors with the Patri- 
arch of Eome. 
384, Capital punishmei^t upon heretics. 
394, Mass introduced by the Bishop of Eome. 
410, Rome captured by the Vandals. 

431, Third General Council at Ephesus. 

432, Patrick, missionary to the Scots of Ireland. 

433, Advent, Palm Sunday, and Ash Wednesday 
adopted at Rome. 

433, The Athanasian Creed adopted by the Gallic 
churches. 

439, Histories of Socrates and Sozomen. 

440, Leo I., Bishop of Rome, introduced the Litany 
and Rogations. 

445, Valentin ian III., emperor of the West, decreed 
that all the bishops of the Western empire 
should obey the Bishop of Rome; but they 
all declined such obedience. 

The Anglo-Saxons enter Britain. 

The fourth General Council at Chalcedon. 

Hilary, Bishop of Rome, claimed jurisdiction 



u 


449, 


it 


451, 


u 


461, 



APPENDIX. 251 

over the bishops of Gaul, and subsequently 
over the bishops of Spain ; but by both was 
pubHcly decUned. 
A.D. 468, The British Christians massacred and enslaved, 
and their churches burned, by the Anglo- 
Saxons; pagan temples rebuilt, and bloody 
sacrifices offered on their altars, in what was 
called England, while in Wales, Cornwall, and 
along the west the old British Christians lived 
and had their own churches. 

" 472, Acacius, Patriarch of Constantinople, contended 
vehemently for equal rights, powers, and 
privileges, against Simplicius of Rome, as 
established by Canon XXVIII. of the Greneral 
Council of Chalcedon. 

" 476, End of the Western Empire ; Odoacer became 
king of Italy and Noricum. 

" 486, Clovis founded the kingdom of the Franks in 
Gaul. 

" 493, Theodoric conquered Odoacer, and became king 
of Italy, Sicily, Provence, South Germany, 
Hungary, and Dalmatia; his capital was 
Ravenna ; he was an Arian. 

" 494, Gelasius, in a council at Rome, asserted that 
the primacy of the Roman church was not 
founded upon councils, but upon the divine 
authority of Christ to Peter, and .declared 
Alexandria to be the second, and Antioch 
the third church in dignity. 

" 496, Clovis and his Franks baptized. 



252 IRELAND: ITS CHRISTIANITY AND LEARNING. 

A.D. 521, The title of Pope exclusively given to the 
Bishop of Rome by his followers. 

" 527, Felix, Bishop of Rome, instituted "extreme 
unction." 

" 533, First mention of the forged writings of Dionys- 
ius the Areopagite. 

" 536, Belisarius captures Rome and recovers the 
sacred vessels of the Jews from the Vandals. 

" 538, The Emperor Justinian confirmed the election 
of the Roman patriarch. 

" 540, Chosroes persecuted the Christians of Persia. 

" 548, Vigilius, Bishop, opposed "The Three Chap- 
ters." 

" 553, The fifth General Council decreed the "one 
person " of Christ. 

" 558, Clotaire sole monarch of the Franks. 

" 558, The Sueves of Spain renounce Arianism and 
adopt Romanism. 

" 561, Columbcille and monks founded Zona. 

" 568, The Lombards erected a new kingdom at Tici- 
num (Pavia), in Northern Italy. 

" 570, Mahomet born at Mecca, in Arabia. 

" 584, The Visigoths conquered Spain. 

" 589, The Council of Toledo inserted the word " Fili- 
oque " in the Niceno-Constantinopolitan Creed, 
which was subsequently adopted by the 
Roman church, and occasioned a bitter con- 
troversy between the Greek and Roman 
churches, and led finally to their division. 

" 596, The monks of lona, from 570, preached the 



APPENDIX. 253 

gospel and converted the northern and mid- 
dle kingdoms of the Anglo-Saxons. 
A.D. 597, Pope Gregory sent Augustine and forty monks 
to convert the Anglo-Saxons; they arrived 
in Kent and after numerous mishaps and diffi- 
culties succeeded in establishing themselves 
at Canterbury and London. 

'^" 602, Augustine tried to persuade the British bishops 
to submit to him. 

" 606, Columbanus and Gallus and their followers 
were found in Germany, France, Switzerland, 
and Italy. 

" 606, Phocas, the mui-derer of the Eastern emperor 
and the usurper of his throne, created the 
Bishop of Rome, Boniface III., Head of the 
Church and Universal Bishop. 

" 607, The pope erected a monument in the Campus 
Martins in commemoration of the event, 
which still exists there. 

" 607, Columbanus wrote a memorable letter to the 
pope. 

" 613, Twelve hundred monks of Bangor slaughtered 
through the alleged influence of Augustine, 
because they would not submit to him. 

" 615, Death of Columbanus at Bobbio, in Italy. 

" 620, Westminster Abbey founded. 

" 628, British bishops declined submission to Pope 
Honorius. 

" 637, Christianity spread in Northumbria by the 
monks of lona and Lindisfarne. 



254 IRELAND: ITS CHRISTIANITY AND LEARNING. 

A.D. 637, Jerusalem conquered by the Caliphs. 

" 638, Antioch captui'ed; all Syria likewise con- 
quered. 

" 639, Mesopotamia also conquered. 

" 640, Alexandria and all Egypt and Cyrene in like 
manner conquered. 

" 651, Organs first introduced into churches. 

" 660, Persia also conquered. 

" 664-680, The Roman clerical influences drove the 
monks of lona, Lindisfarne, Melrose, and 
Whitby from their churches and other prop- 
erties among the Saxons. 

" 668, Theodore, a native of Tarsus, was made Roman 
Catholic Archbishop of Canterbury; he in- 
troduced the full Latin services into all the 
churches adhering to Rome among the Saxons. 

" 680, The sixth General Council decreed that there 
were two wills in Christ, and excommunicated 
Pope Honorius as a heretic. 

" 692, The Quinni-Sextum, or Trullan Council, at 
Constantinople, decreed that married bishops 
shall separate from their wives, but allowed 
all other orders of the clergy to marry as 
heretofore. 

" 695, Adamnus, Abbot of lona, conforms to the 
Roman Easter and is expelled from Zona by 
the monks. 

" 697, Carthage captured by the Saracens. 

" 697, The Christians of China persecuted. 

" 706, Armenia conquered by the Saracens. 



APPENDIX. 255 

A.D. 707, The whole of North Africa under the Saracens. 
" 710, Naithan, king of the Picts, • conforms to the 

Koman Easter. 
" 714, Image-worship introduced into the Roman 

Catholic churches of Britain. 
" 716, Bede, an ecclesiastical writer. 
" 721, A council at Rome decreed canons against the 

marriage of the clergy. 
" 726, Leo, emperor of the East, issued an edict 

against images in churches. 
" 734, Bede translated the Gospel of John into Saxon. 
" 755, Bishop of Rome made a temporal prince. 
" 795, The Danes invade Ireland. 
" 796, Ferghill, an Irishman, at Metz, lectured on the 

rotundity of the earth and was denounced by 

the archbishop and the pope for his alleged 

heresy. 
" 800, Image-worship opposed by Charlemagne. 
" 804, " Book of Armagh " written. 
" 809, Charlemagne causes the Council of Aix-la- 

Chapelle to confirm the "Filioque" in the 

creed. 
" 950, The Danes invade England. 
" 968, Pope John XXIII. instituted the baptism of 

beUs. 
" 1014, Danes conquered at the battle of Clontarf and 

afterward in England. 
" 1066, William of Normandy conquered England. 
" 1073, Pope Hildebrand instituted purgatory from an 

old pagan belief as set forth in Virgil. 



256 IRELAND: ITS CHRISTIANITY AND LEARNING. 

A.D. 1074, Patrick, first Roman Catholic Bishop of Dublin. 

" 1100, The Walclenses presented their confession, 
called the Golden Lesson, to the Duke of 
Savoy. 

" 1105, Malchus of Waterford, Haingley of Dublin, and 
Gillebert of Limerick, the three Danish towns, 
first introduced the Roman liturgy into their 
churches; the native Irish churches used 
their vernacular in all services. 

" 1110, A synod was convened at Rathbresnil by King 
Murtough O'Brien, which attempted to change 
the polity of the church from 700 bishops, 
who then were the pastors of the churches, 
to only 2 archbishops and 23 bishops; but 
the rest of the bishops would not agree to 
the new change. 

" 1152, Cardinal Paparo arrived from Rome ; another 
synod was secretly convened at Kells, over 
which he presided and presented four palls 
for four archbishops — one for Armagh, an- 
other for Tuam, another for Cashel, and the 
fourth for Dublin ; twenty-four bishops were 
also appointed ; the rest of the bishops were 
to be reduced to deans, archdeacons, rectors, 
as they could be induced to submit, which 
took a long time to accomplish. 

" 1155, Pope Adrian TV. issued a bull granting Ireland 
to Henry II., king of England. 

" 1167, Peter Waldo commenced his reformation at 
Lyons. 



APPENDIX. 257 

A.D. 1171, Council of Cashel swears allegiance to king of 
England. 

" 1172, Pope Alexander III. confirmed the bull of 
Adrian IV., and King Henry II. arrived in 
Ireland, to whom the pope's bishops swore 
allegiance; there was neither then nor for 
four hundred years subsequently any con- 
quest of Ireland by England; a small ter- 
ritory called the Pale was all that England 
owned until the reign of James I. 

" 1204, Kneeling in churches on the elevation of the 
host introduced. 

" 1215, Fourth Lateran Council; transubstantiation, 
auricular confession, and the burning of 
heretics decreed. 

" 1229, Council of Toulouse decreed that laymen should 
not possess copies of the Scriptures. 

" 1231, No layman shall dispute, either publicly or in 
his house, concerning the Catholic faith, 
under penalty of excommunication. 

" 1232, Inquisition established. 

" 1234, Raymond de Pennaforte compiles a system of 
canon law. 

" 1244, Pope orders the cardinals to wear red hats. 

" 1249, Edmund of Canterbmy canonized. 

" 1250, Blood said to have flowed from Christ on the cross 
carried with great pomp to Westminster Abbey . 

" 1250, College of the Sorbonne at Paris founded. 

" 1253, Bonaventura promoted the worship of the Vir- 
gin Mary. 



258 IRELAND: ITS CHRISTIANITY AND LEARNING. 

A.D. 1264, Feast of Corpus Christi instituted. 
" 1300, The first jubilee. 

" 1302, The Unam Sanctam, declaring the doctrine of 
the unlimited power of the pope to be a nec- 
essary article of faith. 
" 1308, Clement removed the popedom to Avignon, in 
France. 
Festival of Holy Trinity appointed. 
Universities of Pisa and Grenoble founded. 
Greek began to be studied in Western uni- 
versities. 
University of Prague founded. 
Council of Beziers enjoined the bowing of the 

head at the mention of the name of Jesus. 
John Wickliffe's " Last Age of the Church." 
John Wickliffe against mendicants. 
John Milicz, of Prague, preaches repentance 
and faith. 

1367, Pope Urban V. and a few cardinals return to 
Rome. 

1368, Urban VI. elected pope of Rome. 
1368, Clement VII. elected pope of Avignon ; he was 

supported by France, Spain, Scotland, Savoy, 
and Lotharingia, while the Roman pontiif 
was supported by Italy, Germany, Denmark, 
Sweden, England, Poland, and Prussia. 
1373, John Huss born at Hussinetz. 

1379, Lollards, itinerant preachers. 

1380, Wickliffe translates the Scriptures. 

1381, Wickliffe opposes transubstantiation. 



u 


1320, 


u 


1339, 


u 


1340, 


ii 


1348, 


11 


1351, 


a 


1356, 


ii 


1360, 


(I 


1360, 



APPENDIX. 259 

A.D. 1396, Wickliffe condemned by the Council of London. 

" 1400, Statute against the Lollards by Henry IV. 

" 1401, William Sawtre burned. 

" 1402, Jerome of Prague propagates Wickliffe's doc- 
trines. 

" 1406, Gregory XII. elected pope of Rome. 

" 1408, Cardinals of Rome and Avignon convoke a 
General Council at Pisa, which deposes both 
popes and appoints Alexander V. a third ; 
hence there were three popes at the same 
time. 

" 1410, Pope Alexander V. poisoned by Balthasur, who 
was chosen his successor under the title of 
John XXIII. 

" 1410, Archbishop of Prague burns Huss's books. 

" 1413, Pope's bull against Huss. 

" 1414, John Huss burned July 6 by Council of Con- 
stance. 

" 1414, Council of Constance decreed that the cup 
should not be given to the laity. 

" 1415, General Council of Constance decreed "that 
the Council of Constance, as representing 
the church militant, derives its authority 
immediately from Christ, and that every one, 
not excepting the pope, is bound to submit 
in matters relating to faith, to the removal 
of the schism, and to the reformation of the 
church in its head and members." 

" 1415, The three popes were deposed and Martin V. 
elected in their stead. 



A.D, 


, 1416, 


a 


1418, 


a 


1429, 


u 


1431, 


a 


1434, 


u 


1437, 


u 


1437, 



260 IRELAND: ITS CHBISTIAXITY AND LEARNING. 

Jerome of Prague burned May 30. 

Sir John Oldcastle burned for Lollardism. 

Martin V., sole pope; thus the great schism 

ended. 
Council of Basel convened. 
Council of Basel passed several decrees to limit 

the pope's power. 
The pope issued his bull to dissolve council, 

but the council continued to sit. 
Pope convened a council at Ferrara; both 
councils excommunicated each other; as a 
result the gi^eat schism weakened the power 
of the popes ; the actions of these two coun- 
cils had a corresponding effect on all general 
councils. 
1438, By the Council of Florence purgatory was de- 
clared to be an article of faith. 
1448, Council of Basel removed to Lausanne. 
1450, University of G-lasgow founded. 
1453, Constantinople taken by the Turks and the 

Greek empire dissolved. 
1479, John Burchard opposed indulgences. 
1484, Zwinglius born. 
1487, Pope Innocent YIII. issued a bull to extirpate 

the Waldenses. 
1492, Columbus discovered America. 

1497, Vasco di Gama doubled the Cape of Good Hope. 

1498, John Savonarola burned at Florence. 
1512, Council of the Vatican decreed the extirpation 

of heretics and the freedom of the press. 



APPENDIX. 261 

Erasmus published the Greek Testament. 
Sale of indulgences authorized, and Luther 
nailed his ninety-five theses to the door of 
the church at Wittenberg. 
Luther anathematized by the pope. 
Patrick Hamilton burned at St. Andrews. 
League of Schmalkalden. 
King Henry VIII. created head on earth of the 
Church of England and also of the Church 
of Ireland. 
John Calvin founded Seminary of Stras- 
bourg. 
Loyola founded the Jesuits. 
Council of Trent assembled. 
Cranmer burned. 
John Knox in Scotland. 
Massacre of the Waldenses by bull of Pope 

Pius IV. 
Council of Trent closed. 
Pope Pius IV. issued his new creed. 
Pope Pius IV. excommunicated Queen Eliza- 
beth. 
1572, Massacre of St. Bartholomew and medal of 

Pope Pius IV. 
1605, Gunpowder Plot. 
1641, Massacre of the Irish Protestants. 
1666, Persecution of the Covenanters. 
1685, Revocation of the Edict of Nantes. 

1689, Siege of Londonderry. 

1690, Battle of the Boyne. 



A.D. 


1516, 


u 


1517, 


u 


1520, 


u 


1528, 


11 


1531, 


11 


1535, 


11 


1538, 


il 


1540, 


li 


1545, 


ii 


1556, 


a 


1560, 


u 


1560, 


il 


1563, 


il 


1564, 


11 


1569, 



262 IRELAND: ITS CHRISTIANITY AND LEARNING. 

A.D. 1715, Pope Clement issued a bull allowing the Chinese 
heathen ceremonies in Christian worship. 

" 1798, Irish Eebellion. 

" 1801, Union of Ireland and Great Britain. 

" 1828, Protestant dissenters allowed to enter Parlia- 
ment. 

" 1829, Roman Catholics also allowed to enter Parlia- 
ment. 

" 1844, Pope Gregory XXI. issued his bull against Bible 
societies. 

" 1854, Pope Pius IX. decreed that the immaculate con- 
ception of the Virgin Mary be received as an 
article of faith, and that all doubting the 
same or speaking against it are heretics. 

" 1869, The Church of IrelaAd disestablished. 

" 1870, The Vatican Council decreed that the pope is 
infallible in issuing any opinion on faith and 
morals. 

" 1870, Rome captured and the temporal power of the 
pope abolished. 



APPENDIX. 263 



The Shamrock. 



The spreading rose is fair to view, 
And rich the modest violet's hue, 
Or queenly tulip filled with dew. 

And sweet the lily's fragrance ; 
But there's a flower more dear to me. 
That grows not on a branch or tree. 
But in the grass plays merrily, 
And of its leaves there are but three : 

'Tis Ireland's native shamrock. 

My country's flower, I love it well. 

For every leaf a tale can tell, 

And teach the minstrel's heart to swell 

In praise of Ireland's shamrock. 
The emblem of our faith divine, 
Which blest St. Patrick made to shine. 
To teach eternal truth sublime, 
And which shall last as long as time. 

And long as blooms the shamrock. 

Oh, twine a wreath of shamrock leaves ! 
They decked the banners of our chiefs 
And calmed the Irish exile's griefs. 

Our country's cherished shamrock ; 
The muse inspired with words of praise 
The poets of our early days 
To write in many a glowing phrase. 
And sing in powerful, thrilling lays. 

The virtues of the shamrock. 

He who has left his island home 
Beneath a foreign sky to roam, 
And in a foreign clime unknown, 

How dear he loves the shamrock ! 
When on the feast of Patrick's Day 
He kneels within the church to pray 



264 IRELAND: ITS CHRISTIANITY AND LEARNING. 

For holy Ireland far away, 
He feels again youth's genial ray 
While gazing on the shamrock. 

The brightest gem of rarest flower 
That ever bloomed in Eastern bower 
Possesses for him not half the power 

That dwells within the shamrock ; 
Sweet memories, like refreshing dew, 
The past with all its charms renew. 
The church, the spot where wild flowers gi'ew, 
The faithful friends, the cherished few, 

He left to cull the shamrock. 



Land of the West, my native isle. 
May Heaven's love upon you smile, 
And banish foes that may beguile 

The lovers of the shamrock ; 
May God forever cherish thee 
In peace and love and harmony. 
And rank thee proud mid nations free : 
Thus pray thy children fervently 

For Ireland and the shamrock. 

Oscar Wilde. 






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